manifest my self thus openly to the view of all Some there be that have hardly censured of me for idleness and sloth as they make it because it seems I intrude not every moment into the supply of other mens Ministries since it hath not yet pleased God to prefer and promote me to a Charge of mine own I know well the saying of the Apostle Rom. 1. 14. belongs to all Ministers To Greeks and Barbarians The Syrian to that verse adds a word which may well serve for a Comment mehhaâ—obh leakrez I am a debtor or I ought to Preach to the wise and foolish they are all debtors and as the Syrian adds leakrez they are debtors to Preach And whoso is necessarily called and refuseth is as bad as the false Prophets were that would run before they were sent nay he may seem rather worse that when he is sent will not go From this censure how far I am free my Conscience tells me though I must confess that I am not so hasty as many be to intrude my self where is no necessity This hath among some purchased me the skar of slothfulness to vindicate which I have here ventured as Children do to shoot another arrow to find one that is lost so have I hazarded my Credit one way to save it another I know mine own weakness and that this my pains to Scholars may seem but idle yet had I rather undergo any censure than the blot of the other Idleness the begetter of all Evil and of Unthankfulness the hinderer of all Good This is the cause that brings me to a Book and my Book to you That by the one I may testifie to the World that I love not to be Idle and by the other witness to you that I love not to be Unthankful Accept I beseech you of so small a Present and so troublesom a Thankfulness and what I want in Tongue and Effect I will answer in Desire and Affection suing always to the Throne of Grace for the present prosperity of your Self and your Noble Lady and the future Felicity of you both hereafter From my Study at Hornsey near LONDON March 5. 1629. Yours devoted in all Service JOHN LIGHTFOOT TO THE READER Courteous Reader for such a one I wish or none I May well say of writing Books as the wise Greek did of marriage For a young man it is too soon and with an old man his time is out Yet have I ventured in youth to become publick as if I were afraid that men would not take notice of my weakness and unlearnedness soon enough If I fall far short of a Scholar as I know I do my youth might have some plea but that mine attempt can have no excuse but thy Charity To that I rather submit my self than to thy Censure I have here brought home with me some gleanings of my more serious studies which I offer to thee not so much for thy Instruction as for thy harmless Recreation I bear in mind with me the saying of Rabbi Josihar Jehudah in Pirke Abhoth He that learns of young Men is like a man that eats unripe Grapes or that drinks Wine out of the Wine-press but he that learneth of the Ancient is like a Man that eateth ripe Grapes and drinketh Wine that is old For fear thy Teeth should be set on edge I have brought some Variety I have not kept any Method for then I should not answer my Title of Miscellanies I have upon some things been more Copious than other and as Rab. Salomon observes of Ruth I have sometime but stood to Glean and sometime sitten down I hope thou wilt not censure me for Judaizing though I cite them for it is but as the Musician in Plutarch did setting a Discord first that you may better judge of the Consort and seeing Error you may the more embrace the Truth If this my Youthful attempt shall provoke any one that is Young to Emulation in the Holy Tongues I shall think I have gained Adjourn thy severe Censure till either future Silence or some second Attempt either lose all or make some Satisfaction For the present Quisquis haec legit ubi pariter certus est pergat mecum ubi pariter haesitat quaerat mecum ubi errorem suum cognoscit redeat ad me ubi meum revocet me Aug. de Trinit Lib. 1. Cap. 3. Thine ready and willing but unable I. Lightfoot OF KNOWLEDGE OF GOD. CHAP. I. OMNE tempus te puta perdidisse c. saith one All time is lost that is not spent in thinking of God To be full of thoughts of him is a lawful and holy prodigality And to spend time in such meditations a gainful lavishing For this end were the Scriptures given to lead us to meditate of God by meditating in them day and night Psal. 1. 2. Herein those fail that never think of God at all and those also that think not of him aright The Prophet makes this the mark of wicked men that God is not in all their thoughts That like the Jews they murder Zechariah the remembrance of God even between the Temple and the Altar Commendable in some sort was the devotion of the Philosopher that in so many years spoke more with the Gods than with Men. Had his Religion been towards the true God what could have been asked of him more I would Christians hearts were so retired towards their Creator that so he that made the heart might have it The Heathens thought there was a God but knew not what to think of him They prayed and sacrificed and kept a stir to something but they might well have marked their Churches Altars and Prayer with the Athenian Altar Motto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the unknown God Act. 17. Plato attained to the thought of one only God the Persians thought he could not be comprehended in a Temple and Numas thought he could not be represented by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clem. Alex. Strom. 1. p. 131. image and for this saith Clem. Alex. he was helped by Moses yet came all these far short of the knowledge of God Nature when she had brought them thus far was come to a non ultra and could go no further Happy then are we if we could but right prize our happiness to whom the day spring from an high hath risen and the Son of Righteousness with healing in his wings upon whom the noon-tide of the Gospel shineth and the knowledge of God in its strength Even so O Lord let it be still told in Gath and published in the streets of Ascalon to the rancour and sorrow of the uncircumcised that God is known in Britain and his Name is great in England CHAP. II. Of the Names of GOD used by Jews and Gentiles NO Nation so barbarous saith Tully that hath not some tincture of knowledge that there is a Deity And yet many nay most People of the World fall short of the right apprehension of God through
his Son two years Chap. 15. 25. yet that Nadab began to reign in the second year of Asa which was in the one and twentieth year of Jeroboam and so Nadabs two years fall within the sum of his fathers two and twenty Now the reason of this accounting is this It is said in 2 Chron. 13. 20. that the Lord stroke Jeroboam and he died that is with some ill and languishing disease that he could not administer nor rule the Kingdom therefore was he forced to substitute his son Nadab in his life time and in one and the same year both Father and Son died Secondly It is said that Baasha began to reign in the third year of Asa 1 King 13. 28. and reigned four and twenty years ver 33. then it followeth that he died in the six and twentieth year of Asa as the Text reckoneth the years current 1 Kings 16. 8. And yet in the six and thirtieth year of Asa Baasha came up and made war against Judah 2 Chron. 16. 1. So that this war will seem to be made by him nine or ten years after he is dead But the resolution of this from the original is easie For that Text in the Chronicles meaneth not that Baasha made war against Judah in the six and thirtieth year of Asaes reign but in the six and thirtieth year of Asaes kingdom that is six and thirty years from the division of the Tribes under Rehoboam For Rehoboam reigned seventeen years Abijam his son three years and in the sixteenth year of Asa was this war made thirty six years in all from the first division The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore should there be rendred the Kingdom and not the Reign and the thing were clear Now the Text dateth this war not from the time of Asaes reign but from the time of the division of the Tribes because that though they were divided hitherto in regard of their Kings yet not totally in regard of their converse and affection for some of the revolted ones affected still the house of David but Baasha to make the division sure buildeth Ramah that none might go in or out to Asa King of Judah and this was as a second division and therefore the Text reckoneth from the first Thirdly It is said 1 King 16. 23. that in the one and thirtieth year of Asa King of Judah began Omri to reign over Israel twelve years six years reigned he in Tirzah And yet in vers 29. it is said that In the eight and thirtieth year of Asa began Ahab the son of Omri to reign Now how can there possibly be twelve years reign betwixt Asaes thirty first and thirty eight Answer Omri began to reign as soon as ever he had slain Zimri which was in the twenty seventh of Asa but he was not sole and entire King till his thirty first For Tibni his competitor and corrival for the Crown held him in agitation and wars till Asaes thirty first And then was he overcome and Omri acknowledged absolute King by Tibnies souldiers and so from thence forward he reigned sole King in Tirzah But yet the doubt remaineth how Omri beginning his monarchy in the thirty first of Asa and ending it in his thirty eight can be said to have reigned but six years whereas it was eight current Answer The six compleat years only are reckoned for the thirty first of Asa was even ending when Tibni was conquered and the thirty eight but newly begun when Omri died Such another kind of reckoning may be observed in casting up the age of Abraham and Ismael at their Circumcision compared with the age of Abraham at Ismaels death Fourthly The beginning of the reign of Joram the son of Jehoshaphat hath three dates The first in the seventeenth year of Jehoshaphat his father compare 2 Kings 22. 51. and 2 King 1. 17. and 2 King 3. 1. The second in the fifth year of Joram the son of Ahab 2 King 8. 16. This was in the two and twentieth year of his father Jehoshaphat And the third at his father Jehoshaphats death 2 Chron. 21. 1. Now the resolution of this Ambiguity is thus The first time he was made Viceroy when his father went out of the Land for the recovery of Ramoth Gilead and because Ahab the King of Israel went with him Ahaziah his son is made Viceroy in that Kingdom also The second time he was Viceroy again in his Father Jehoshaphats absence upon his voyage into Moab with Jehoram 2 King 3. and from this time doth the Text date the fixed beginning of his reign as is plain 2 King 8. 17. 2 Chron. 21. 20. For Jehoshaphat after this time was little at home but abroad either in his own Land perambulating it to reduce the people to true Religion or in Moab to reduce that to subjection 2 Chron. 19. 20. Fifthly But a greater doubt meeteth you by far when you come to cast up the times of his son Ahaziah For whereas Joram was thirty and two years old when he began to reign and reigned eight years in Jerusalem 2 King 6. 17. 2 Chron. 21. 20. and so died when he was forty years old and instantly the inhabitants of Jerusalem set Ahaziah upon his throne who was his youngest son yet was this Ahaziah forty two years old when he began to reign 2 Chron. 22. 1. and so will prove to be two years older then his father Answer The book of Chronicles in this place meaneth not that Ahaziah was so old when he began to reign for the book of Kings telleth plainly that he was but two and twenty 2 King 8. 26. but these two and forty years have relation to another thing namely to the kingdom of the house of Omri and not to the age of Ahaziah For count from the beginning of the reign of Omri and you find Ahaziah to enter his reign in the two and fortieth year from thence as he will readily see that shall make such a Chronical Table as is mentioned The Original words therefore Ben arbaguim ushethajim shanah are not to be translated as they be Ahaziah was two and forty years old but Ahaziah was the son of the two and forty years as Seder Olam hath acutely observed long ago Now the reason why his reign is thus dated differently from all others the Kings of Judah is because he in a kind was an impe of the house of Omri for Athaliah his mother was Ahabs daughter 2 King 8. 18. And she both perverted her husband Joram and brought up this her son Ahaziah in the Idolatry of the house of Ahab therefore is not Ahaziah fit to be reckoned by the line of the Kings of Judah but by the house of Omri and Ahab see the Evangelist Matthew setting a special mark upon the house of Joram at the notes on Matth. 1. 8. Sixthly There is yet one scruple more arising concerning the beginning of the reign of this Ahaziah For the same book of Kings saith that he began to
Pot and put a little water into it out of the Laver and going within the Temple door he took up some dust from under a stone that was left loose for that purpose where it lay we have observed in its proper place and this dust he strewed upon the water Then denounced he the curse and wrote it in a Book even those words Num. 5. 19 20 21 22. If no man hath lien with thee and if thou hast not gone aside to uncleanness c. But if thou hast gone aside c. the Lord make thee a curse c. And this water which causeth the curse shall go into thy bowels and make thy belly to swell and thy thigh to rot And the Woman answered Amen Amen Then blotted he the curses out of the book with the bitter water and gave her the water to drink If upon the donuncing of the curses she were so terrified that she durst not drink the water but confessed she was defiled the Priest flung down the water and scattered her offering among the ashes but if she confessed not and yet would not drink they forced her to drink and if she were ready to cast it up again they got her away that she might not defile the place The operation of these waters say the Rabbins followed after though sometimes it appeared not of two or three years for she bare no children she was sickly languished and died of that death SECT IV. The atoning for a cleansed Leper IN a a a Talm. in Middoth per. 2. the North-west corner of the Court of the Women there was a piece of Building which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chamber or room of the Lepers whither the Leper resorted after his cleansing in the Country or at his own house And now I am sensible of a mistake and inadvertency which fell from me in another place and which I here retract and crave the Readers patience and that was in that I asserted in the Notes on John 2. 15. that the Lepers were tryed in this room by the Priests and had access to the Mountain of the House and to the Publick Service of the Temple It is true indeed b b b Maym. in Tephil that the Lepers had access to the Publick Service in those Synagogues that were not in walled Towns being placed there apart by themselves so that they came not near others but their offering to come into the Temple did fall under a very sharp penalty as was shewed before nay they were excluded even out of Walled Cities Their tryal therefore was in the Country and there they were cleansed by the Priest c c c Id. in Tumi tsor 11. with variety of Ceremony in the business and on the seventh day of their cleansing he shaved himself again for he had done so before and washed himself in water and then he might come within Jerusalem On the eighth day he came up into the Mountain of the House and brought three Lambs with him for a burnt offering sin offering and trespas offering d d d Talm. in Neg. per. 11. and bathed himself in that room in the corner of the Court of the Women that was from hence called the Room of the Lepers e e e Tam. per. 5 When the Migrephah or the Bell for so let it be called was rung by those that went into the Temple to burn the incense the President or chief man of the station then serving went and fetched him and whosoever else had been unclean and came now for their purifying f f f Ib. Sot per. 1. and set them in the gate of Nicanor g g g Maym. in Mechos capp per. 4. Glos. in Sotah But here two contrary exigents were to be provided for for neither might the Leper tread on the ground of the Court because he yet wanted his atonement nor might the bloud of the trespass offering which was to be his atonement be brought out of the Court and yet it was to be put upon his thumb great toe and tip of his ear Lev. 14. 14. A temper therefore for these two repugnacies was this that he went into the Gate as far as possibly he might so that he trod not within the Court. Thither did the Priest bring the trespass offering to him and he stretched out his hands into the Court and laid them upon him And when he was slain the Priest brought the bloud himself standing within the Court and the Leper stretched out his neck and thrust his head within the Virge of the Court and he put some of the bloud upon the tip of his right ear and likewise he stretched out his hand and his foot within the Virge of the Court and he put the bloud upon his thumb and his great toe and so he was cleansed The cleansing of other unclean persons as those that had issues and Women after Child-birth was in the same place and much after the same manner save that the blouding of the ear thumb and toe was not used so that they need not a particular discourse by themselves SECT V. The manner of bringing and presenting their first fruits NOT to insist upon the several sorts of things out of which the first fruits were to be paid nor upon the manner of setting them apart for first fruits at their own homes of which the Talmud doth debate at large this being somewhat out of the Virge of our discourse because so far out of the Virge of the Temple their custom and Ceremony in bringing of them up thither and presenting them there cometh nearer within our compass and that was thus a a a Talm. in Biccur per. 3. Maym. ib. per. 4. All the Cities that belonged to such or such a station met together at the chief City of the station and there lodged all night in the streets and the reason of this their gathering thus together was because they would go together by multitudes according to what is said the multitude of People is the Kings honour and the reason of their lodging in the streets was lest going into houses they should be defiled In the morning the President or chief among them called them up betime with this note Arise and let us go up to Sion to the Lord our God and they set away Before them there went an Ox with his horns gilded and a Garland or Crown of Olive branches upon his head and a Pipe playing before them till they came near to Jerusalem and they often rehearsed that saying I was glad when they said Let us go up to the house of the Lord compare Esay 30. 29. They travelled not all day when they travelled but only two parts of it because they would not spoil their solemnity with toyling when they were come near Jerusalem they sent in a Messenger to give notice of their coming and they flowred and deckt their baskets and exposed some of the freshest fruits to
did he importune another Aâ—sw It â—â— likely he did know it and as likely he did not expect the repetition of the same again but being very intent upon what John had done for his Disciples did hope for a Form more full and copious that might more largely and particularly express what they were to ask for according to what he had observed probably in the Form that bad been prescribed by John but the divine wisdom of our Saviour knew however that all was sufficiently comprehended in what he had given them And as the Jews had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 short summary of those eighteen Prayers epitomized so would he have this Form of his a short summary of all that we ought to ask for VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And lead us not into temptation I Am much deceived if this petition is not amongst other things and indeed principally and in the first place directed against the visible apparitions of the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The evil one as also his actual obsessions by which the phrase of God's leading us into temptation is very much sofâ—ned The Doxology For thine is the Kingdom c. is leâ—â— out because it was our Saviours intention in this place to deliver to them a Form of Prayer merely petitionary for which very same reason also Amen is omitted too d d d d d d 1 Cor. XIV 16. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall say Amen at thy giving of thanks And indeed they commonly ended all their Prayers even those that consisted most of Petition with Thanksgiving and Benediction concluding in this manner Blessed be them O Lord who hast thus done or thus commanded or the like and then was it answered by all Amen This we may observe in those Psalms that conclude any portion of that Book and end with Amen e e e e e e â—â—e Psalm XII â—â— XXII IXXXIX â—â—â— upon what subject soever the Psalmist is ingaged either throughout the whole Psalm or immediately before the bringing â—orth of Amen still he never doth mention Amen without some foregoing Doxology and Benediction Blessed be the Lord God c. Amen and Amen In St. Matthew therefore we find Amen because there is the Doxology In St. Luke it is wanting because the Doxology is so too You may see more of this in Notes upon Matth. VI. VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through Beelzebub the chief of the Devils I. AS to this name of Beelzebub I have f f f f f f Matth. XII elsewhere discoursed and do still assert the reading of it with the letter l in the end of it viz. Beelzebul against the Syrâ—ack Persiam Vulgar and other Translations which read it Beelzebub The Italian cautiously indeed but not purely Beelzebu that he might not strike upon either the one or the other reading but in the mean time I will not answer for the faithfulness and candor of the Interpreter II. Amongst the Jews we may observe three Devils called the chief or Prince of the Devils 1. The Angel of Death who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Elleh Hadâ—eâ—harim rab fol. 302. 2. Prince of all the Satans 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Devil Ashmodeus Of him afterwards 3. Beelzebul in this place Now as to vindicating the writing of it by l in the end of the word and not b. III. It is a question whether there were such a thing as Beelzebub in rerum naturâ Why should not the deity of the place take his farewel when Ekron the place of this Deity was wholly obliterated When there was no more an Idol nor Oracle at Ekron did not the Demon cease to be Beelzebub any longer although it did not cease to be a Demon Wherever therefore Ekron was under the second Temple or the place where it had been under the first you can hardly perswade me there was any Idol or Oracle of Beelzebub and so not Beelzebub himself I will not here dispute whether Aâ—hor the Cyrenians tutelar God against flyes h h h h h h Plin. lib. 10. 28. hath any relation or affinity with the name of Ekron Let it be granted that Beelzebub might change his soil upon some occasion and remove from Ekron to Cyrene but then how should he come to be the Prince of the Devils when all his business and power was only among flies It may not be improbable perhaps that he might be first or chief of those Demons or Baalim that Ahab brought among the Israelites and so Ahaziah his Son in the midst of his affliction and danger might fly to refuge to that Idol as what had been the God of his Father But what is it could move the Ages following at so long distance of time from this that they should esteem this Demon Beelzebub the prince of the Devils Here I confess my self not well satisfied But as to Beelzebul something may be said IV. I have already shewn in notes upon Matth. XII that the Jewish Doctors and such were these who contended with our Saviour did give Idolatrous worship the denomination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebul or Dung for the ignominy of the thing and so was the Nation generally taught by these Rabbins I gave some instances for the proof of it which I shall not here repeat but add one more i i i i i i Midras Schir fol. 2. 1. It is said of Joseph when his Mistress would have tempted him to Adultery that he came into the house to do his business R. Judah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was a day of fooling and of dunging it was a day of theatres Where the Gloss upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebul Stercoration saith thus It is a word of contempt and so it is expounded by R. Solomon in the Treatise Avodah Zarah and Tosaphoth viz. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to Sacrifice that is to Idols and they prove it out of Jerusalem Beracoth where it is said he that seeth a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where they dung that is offer sacrifice to an Idol let him say whoso offereth Sacrifice to strange Gods let him be accursed Which words we have also alledged out of the Jerusalem Talmud V. Now therefore when Idolatry was denominated Zebul amongst the Jews and indeed reckoned amongst the grievousest of sins they could be guilty of that Devil whom they supposed to preside over this piece of wickedness they named him Beelzebul and esteemed him the prince of the Devils or if you will pardon the expression the most deviliz'd of all Devils VI. They give the like title to the Devil Asmodeus k k k k k k Gittin fol. 68. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asmodeus the King of the Devils l l l l l l Vajicra rabb fol. 70. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Devil the prince of the spirits Which
e e e e R. Abuhabh in praesat ad Ner. 7. There were three persons invited to a Feast a Prince a wise man and an ordinary person the wise man sate next to the Prince being askt by the King why he did so he answered because I am a wise man f f f f f f Hieros Bâ—racoth fol. 11. 2. Janneus the King sitting at table with some of the Nobles of Persia Simeon ben Shetah that had been invited placed himself betwixt the King and Queen being asked why so He answered in the book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Ben Sirah it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exalt wisdom and she shall exalt thee and make thee to sit among Princes It is much such advice as this of our Saviour's that is given us in Prov. XXV 7. upon which place we have this passage g g g g g g Vajiâ—r rabâ— fol. 164. 4. R. Aquilah in the name of R. Simeon ben Azzai thus expounds it go back from thy place two or three seats and there sit that they may say unto thee go up higher c. VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With one consent to make excuse A Very ridiculous as well as clownish and unmannerly excuse this if it grew toward night for it was supper time A very unseasonable time to go see a piece of ground new bought or to try a yoke of Oxen. The substantive therefore that should answer to the adjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would not seek any other where than as it is included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that the sense of it may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they began all for one cause to make excuse i. e. for one and the same aversation they had to it VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go into the high-ways and hedges INTO the high ways that he might bring in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the travellers but who were those that were among the hedges we have a parallel place 1 Chron. IV. 23. These were the Potters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that dwell in Ataim and Gader But the vulgar Habitantes in plantationibus sepibus dwelling in Plantations and Hedges To the same purpose R. Solomon and Kimchi They employed themselves in making pots in planting in setting hedges and making mud-walls The Targumist here is very extravagant These are those disciples of the Law for wose sake the world was made who sit in judgment and stablish the world and their daughters build up the wast places of the house of Israel with the presence of the Eternal King in the service of the Law and the intercalation of months c. VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But if the salt hath lost its Savour THIS hath a very good connexion with what went before Our Saviour had before taught how necessary it was for him that would apply himself to Christ and his Religion to weigh and consider things before-hand how great and difficult things he must undergo lest when he hath begun in the undertaking he faint and go back he Apostatize and become unsavoury salt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suits very well with the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which both signifies unsavoury and a fool h h h h h h Job VI. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can that which is unsavoury be eaten without salt i i i i i i Lament II. 14. Thy Prophets have seen for thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity and that which is unsavoury The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain things and folly k k k k k k Job I. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gave not not that which is unsavoury to God The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He did not give folly to God CHAP. XV. VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ninety and nine THIS was a very familiar way of numbering and dividing amongst the Jews viz. betwixt one and ninety I have given instances elsewhere let me in this place add one more a a a a a a Vajicr rabb fol. 197. 2. Of those hundred cryes that a Woman in travail uttereth ninety and nine of them are to death and only one of them to life VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which need no repentance HERE we are to consider the distinction commonly used in the Jewish Schools I. All the good and those that were to be saved at last they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just persons It is opposed to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked persons as we may observe more than once in the first Psalm Hence this and the like passage very frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradise is for the just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good things laid up for the just Let us by the way play a little with the Gemarists as they themselves also play with the letters of the Alphabet and amongst the rest especially the letterr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsadi b b b b b b Schabbath fol. 104. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is Tsadi that begins a word or the crooked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tsadi that ends a word or the steight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What follows from hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is the just person that is crooked or bowed down and there is the just person that is erect or streight Where the Gloss hath it It is necessary that the man that is right and streight should be bowed or humble and he shall be erect in the world to come Aruch acknowledgeth the same Gloss but he also brings another which seems of his own making That there is a just person who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mild or humble but there is also a just person who is not so Let him tell if he can what kind of just person that should be that is not mild or humble But to return to our business II. They divide the just into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are just and no more and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are perfectly just Under the first rank they place those that were not always upright but having lived a wicked and irreligious life have at length betaken themselves to repentance and reformation These they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Penitents Under the latter rank are they placed who have been always upright and never declined from the right way These they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectly just and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just from their first original As also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy or good men and men of good works Such an one did he account himself and probably was so esteem'd by others that saith these all have I kept from my youth c c c c c c Matth. XIX 20. And such an one might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy man be thought d
Synagogues on the Sabbath-day or whether they read them not that is the Hagiographa It is likely that the Sadducees and Samaritans I mean those Samaritans that liv'd about our Saviours time and before might disown the Prophets and the Holy writings much after the same manner and no more For is it at all probable that they were either ignorant of the Histories of Joshua Judges Samuel the Kings and the writings of the Prophets or that they accounted them tales and of no value There were some amongst the Samaritans as Eulogius in Photius q q q q q q Cod. CCXXX tells us who had an opinion that Joshuah the Son of Nun was that Prophet of whom Moses spake that God would raise up to them out of their brethren like to him Do we think then that the History and Book of Joshua were unknown or disown'd by them However I cannot omit without some remarks some few passages we meet with in Sanhedr r r r r r r Fol. 90. 2. The Sadducees asked Rabban Gamaliel whence he could prove it that God would raise the dead from the Law saith he and from the Prophets and from the Holy Writings And accordingly he alledgeth his proofs out of each Book which I hope may not be very tedious to the Reader to take notice of in this place I prove it out of the Law where it is written And the Lord said to Moses Deut. XXXI 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold thou shalt sleep with thy fathers and rise again They say probably it is meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This people will rise up and go a whoring I prove it out of the Prophets according as it is written thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in the dust Isa. XXVI 19. But perhaps say they this may be meant of those dead which Ezekiel raised I prove it out of the Hagiographa according as it is writien The roof of thy mouth is like the best wine for my beloved that goeth down sweetly causing the lips of those that are asleep to speak Cant. VII 9. But perhaps say they it is meant they move their lips in the world I add say they though it is not I confess in the Gemarists Text because reason and sense makes it evident that this ought to be added and the Gloss confirms it Now it would have been a most absurd thing for Gamaliel to have offer'd any proofs of the Resurrection either out of the Prophets or the Hagiographae against the Sadducees if those Books had been either not known or of no authority amongst them And we see that the Books themselves out of which these proofs were brought were not excepted against but the places quoted had another sense put upon them and pleaded for by them s s s s s s Hieros Jevamoth fol. 3. 1. It is a Tradition of R. Simeon ben Eliezer I said unto the Scribes of the Samaritans ye therefore err because you do not interpret according to R. Nehemiah for it is a Tradition of R. Nehemiah's where ever we meet with a word which ought to have the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of it if it have it not you must then put an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of it e. g. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they answer R. Nehemiah but behold it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now those that return this answer to R. Nehemiah if they be the Samaritan Scribes then do they themselves quote the ninth Psalm But further the Book of Ezekiel is quoted by a Samaritan in this story t t t t t t Ellâ—h haddthherim Rabba fol. 292. 2. 3. Rabban Jonathan went to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neapolis i. e. Sychar of the Samaritans A certain Samaritan was in his company When they came to Mount Gerizzim the Samaritan saith unto him How comes it to pass that we are gotten to this holy mountain R. Jonathan saith how comes this mountain to be holy the Samaritan answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was never plagu'd with the waters of the deluge saith R. Jonathan how prove you this the Samaritan answer'd is it not written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son of man say unto her thou art the land not cleansed nor rain'd upon in the day of indignation Ezek. XXII 24. If it were so saith R. Jonathan then should the Lord have commanded Noah to have gone up into this mountain and not have built himself an Ark. We also meet with a Sadducee quoting the Prophet Amos Cholin fol. 87. 1. A certain Sadducee said to a certain Rabbi He that created the Hills did not make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit or the wind And he that created the wind did not make the hills for it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold he that formeth the mountains and createth the wind Amos V. 13. The Rabbi answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou fool go on but to the end of the verse and thou wilt find the Lord of Hosts is his name That passage also is remarkable x x x x x x Schabb. fol. 116 1. They do not snatch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Books and Volums of the Hereticks from the flames they may be burnt where they are The Gloss is The Books of Hereticks i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolaters or those that use any strange worship who wrote out the Law the Prophets and the Holy writings for their own use in the Assyrian character and holy language But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the place renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They snatch not away the Volums and Books of the Sadducees If by Hereticks the Sadducees are to be understood as the latter Gloss would have it then comparing it with the former they had the Law Prophets and the Holy writings writ in the Assyrian Character in the Holy language If by Hereticks the Christians are understood as in the former Gloss for as to the Gentiles there is no room to understand it of them in this place then we see what Copies of the Old Testament the Hebrew-Christians anciently had in use It may be objected that if the Sadducees admitted the Books of the Prophets and the Holy writings with this exception only that they had them not read in their Synagogues how came they to deny the Resurrection from the dead when it is so plainly asserted in those Books To this may be answer'd that this argument might have something in it if it had not been one fundamental of the Sadducees Faith that no article in Religion ought to be admitted that cannot be made out plainly from the five Books of Moses Compare this with that of the Pharisees y y y y y y Gloss in Sanhedr fol. 90. 1. However any person may acknowledg the Resurrection from the dead yet if he does
them was the greater matter whether of them the greater work Was not the Resurrection Not indeed in regard of the Power that effected both but in regard of the effect or concernment of man 1. By his Resurrection he had destroyed him and that that had destroyed the Creation viz. Sin and Satan and did set up a better world a world of Grace and Eternal Life 2. Had it not been better that Man as he now was sinful had never been created than Christ not to have risen again to save and give him life As it was said of Judas It were better if he had never been born so it were better for sinful men if they had never been born than that Christ should not have been born from the dead to restore and revive them Observe that the Resurrection of the Heathen from their dead condition took its rise and beginning from the Resurrection of Christ as Christ himself closely compares it from the example of Jonahs rising out of the Whales belly and converting Nineveh To that purpose is that prophesie Esai XXVI 19. Thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in dust The dead Heathen that had lain so long in the grave of sin and ignorance when Christs body rose had life put into them from that time and they rose to the life of grace For by his Resurrection he had conquered him that had kept them so long under death and bondage Now was it not most proper for the Church of the called Heathen to have a Sabbath that should commemorate the cause time and original of this great benefit accruing to them A SERMON PREACHED upon EXODUS XX. 12. Honour thy Father and thy Mother that thy days may be long in the Land which the Lord thy God giveth thee THIS is the First Commandment of the Second Table and it is the first with promise Eph. VI. 2. Why it is the first of the second Table the reason is easie because when the second Table teaches our duty towards our Neighbour it is proper to begin with the Neighbour nearest to us such is our Father and Mother and with the Neighbour to whom we owe most peculiar Duty as we do to those that are comprehended under this title of Father and Mother But why this is called the First Commandment with promise is not so easie to resolve The difficulties are in these two things I. Because that seems to be a promise in the Second Commandment Shewing mercy unto thousands c. II. And if it be to be understood the first of the Second Table that hath a promise annexed unto it that is harsh also because there is no other promise in the Second Table and the First Commandment with promise argues some other Commandments with promise to follow after Now to these difficulties I Answer First That in the Second Commandment is rather a description of God than a direct Promise A jealous God visiting the iniquity of the Fathers upon the Children c. and shewing mercy unto thousands of them that love me As much Gall is mingled there as Honey as dreadful threatnings as comfort and therefore not to be looked on as a clear promise but as an argument and motive to Obedience taken from both mercy and judgment Secondly It is true there is never a promise more in the Second Table that comes after this but there are abundance of promises after in the rest of the Law And so may this be understood it is the First Commandment with promise in the whole Law from the Law given at Sinai to all the Law that Moses gave them afterwards And the first promise in the Law given to Israel is the promise of long life That thy days may be long in the land which the Lord thy God giveth thee So that here especially are four things to be spoken to I. The nature of the promise that it is a temporal promise concerning this life II. The matter of the promise Length of life in the Land which the Lord thy God giveth thee III. The suitableness of the Promise to the Command Honour thy Father and Mother that thy days may be long c. IV. The extent of the Promise to all that keep the Commandment Which four heads will lead us to the consideration of several Questions The first leads us to this Observation That the Promises given to Israel in the Law are I. most generally and most apparently promises temporal or of things concerning this life First look upon this Promise which is first in the Law and whereas it may be construed two ways yet both ways it speaks at first voice or appearance an earthly promise There may be an Emphasis put either upon Thy days shall be long or upon Thy days long in the land Honour thy Father and thy Mother that thy days may be long that thou mayst have long life Or Honour thy Father and thy Mother c. That thou mayst have long possession of the Land which the Lord thy God giveth thee and mayst not be cast out of it as the Canaanites were before thee Now take it either way what speaks it else but a temporal promise and that that refers to this life and to our subsistence in this world And so look upon those promises that are in Levit. XXVI and Deut. XXVIII and you find them all referring to temporal and bodily things And hereupon it may be observed that you hardly find mention of any spiritual promises especially not of eternal in all Moses Law No mention of Eternal Life joys of Heaven Salvation or Everlasting glory none but of things of this life Hence it was that the Sadducees denyed the Resurrection and the world to come because they only owned the five Books of Moses and in all his Books they found not mention of any such thing And therefore when our Saviour is to answer a Cavil of theirs against the Resurrection Mark XII 18 c. observe what he saith vers 26. Have you not read in the Book of Moses c. For he must prove the thing out of Moses to them or they would take it for no proof And observe also how he proves it by an obscure collection or deduction viz. because God says I am the God of Abraham the God of Isaac and the God of Jacob. Therefore they lived though they were dead Which he would never have done had there been plain and evident proof of it And which if there had been they could never have denyed it And that which we are speaking to that the promises of the Law are of temporal things is also asserted by that Heb. VIII 6. He is the Mediator of a better Covenant established upon better promises If the promises of the Law had been Heavenly promises there could not have been better promises Had they been of Grace and Glory there could not have been better promises but those of the Law were