9. I believe that he shall overcome death This Israel saw by necessary conclusion that if Christ should fall under death he did no more than men had done before His Resurrection they saw in Aarons Rod Manna Scapegoate Sparrow c. 10. I believe to be saved by laying hold upon his merits Laying their right hand upon the head of every beast that they brought to be offered up taught them that their sins were to be imputed to another and the laying hold on the horns of the Altar being sanctuary or refuge from vengeance taught them that anothers merits were to be imputed to them yet that all offenders were not saved by the Altar Exod. 21. 12. 1 King 2. 29. the fault not being in the Altar but in the offender it is easie to see what that signified unto them Thus far each holy Israelite was a Christian in this point of doctrine by earnest study finding these points under the vail of Moses The ignorant were taught this by the learned every Sabbath day having the Scriptures read and expounded unto them From these ground works of Moses and the Prophets Commentaries thereupon concerning the Messias came the schools of the Jews to be so well versed in that point that their Scholars do mention his very name Jesus the time of his birth in Tisri the space of his preaching three years and an half the year of his death the year of Jubile and divers such particulars to be found in their Authors though they knew him not when he came amongst them SECTION XXVIII The Covenant made with Israel They not sworn by it to the ten Commandments Exod. 24. WHEN Israel cannot indure to hear the ten Commandments given it was ready to conclude that they could much less keep them Therefore God giveth Moses privately fifty seven precepts besides namely Ceremonial and Judicial to all which the people are the next morning after the giving of the ten Commandments sworn and entred into Covenant and these made them a Ceremonial and singular people About which these things are observable 1. That they entred into Covenant to a written Law Chap. 24. 4. And Moses wrote all the words of the Lord c. Against traditions 2. That here was a book written forty days before the writing of the two Tables Against them that hold that the first letters that were seen in the world were the writing of God in those Tables And we have seen before also two pieces of writing before this of Moses viz. the eighty eighth and eighty ninth Psalms And of equal Antiquity with them or not much less was the penning of the book of Job most probably written by Eliâ—u one of the Speakers in it as may be conjectured from Chap. 32. 15 16 17. and some other probability 3. That this first Covenant was made with water and blood and figurative language For the twelve pillars that represented the people are called the people Exod. 24. 4. 8. As the words in the second Covenant this my Body are to be understood in such another sense 4. That the ten Commandments were not written in the book of that Covenant but only those 57. precepts mentioned before For 1. The Lord giveth the other precepts because the people could not receive the ten for could they have received and observed those as they ought they must never have had any parcel of a Law more as if Adam had kept the Moral Law he had never needed to have heard of the promise and so if we could but receive the same Law as we should we had never needed the Gospel Now it is most unlike that since God gave them those other commands because they could not receive the ten that he would mingle the ten and them together in the Covenant 2. It is not imaginable that God would ever cause a people to swear to the performance of a Law which they could not indure so much as to hear 3. The ten Commandments needed not to be read by Moses to the people seeing they had all heard them from the mouth of the Lord but the day before 4. Had they been written and laid up in this book what necessity had there been of their writing and laying up in the Tables of stone 5. Had Moses read the ten Commandments in the beginning of his book why should he repeat some of them again at the latter end as Exod. 23. 12. Let such ruminate upon this which hold and maintain that the Sabbath as it standeth in the fourth Commandment is only the Jewish Sabbath and consequently Ceremonial And let those good men that have stood for the day of the Lord against the other consider whether they have not lost ground in granting that the fourth Commandment instituted the Jewish Sabbath For First The Jews were not sworn to the Decalogue at all and so not the Sabbath as it standeth there but only to the fifty seven precepts written in Moses his book and to the Sabbath as it was there Exod. 23. 12. Secondly The end of the Ceremonial Sabbath of the Jews was in remembrance of their delivery out of Aegypt Deut. 5. 15. but the moral Sabbath of the two Tables is in commemoration of Gods resting from the works of Creation Exod. 20. 10 11. SECTION XXIX The punishment of Israel for the golden Galf. Exod. 32. ISRAEL cannot be so long without Moses as Moses can be without meat The fire still burneth on the top of mount Sinai out of which they had so lately received the Law and yet so suddainly do they break the greatest Commandment of that Law to extreamity of Aegyptian Jewels they make an Aegyptian Idol because thinking Moses had been lost they intended to return for Aegypt Griveous was the sin for which they must look for grievous punishment which lighted upon them in divers kinds First the Cloud of Glory their Divine conductor departeth from the Camp which was now become prophane and unclean Secondly the Tables Moses breaketh before their face as shewing them most unworthy of the Covenant Thirdly the Building of the Tabernacle the evidence that God would dwell among them is adjourned and put off for now they had made themselves unworthy Fourthly for this sin God gave them to worship all the host of Heaven Acts 7. 42. Fiftly Moses bruised the Calf to Powder and straweth it upon the waters and maketh the People drink Here spiritual fornication cometh under the same tryal that carnal did Numb 5. 24. These that were guilty of this Idolatry the water thus drunk made their belly to swell and to give a visible sign and token of their guilt then setteth Moses the Levites to slay every one whose bellies they found thus swelled which thing they did with that zeal and sincerity that they spared neither Father nor Brother of their own if they found him guilty In this slaughter there fell about three thousand these were ring-leaders and chief agents in this abomination and therefore made thus exemplary
Law by it self and changed thirteen places in it the examination of the latter clause will yield light to the former and will give its vote to him that says that it does not appear in the Talmudists that the LXX translated at all but that they only transcribed the Hebrew Books in Hebrew CHAP. VIII Of the thirteen places that were changed BOTH Talmuds as also other Rabbins who relate the story of the LXX Elders add always this that they changed thirteen places in the Law which they also reckon up But now when those different readings are not found in the Greek Version that story is exploded by the most as a mere fiction when indeed the change was not in the Version but in the Hebrew Transcription Let the thing speak it self They wrote say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God created in the beginning Gen. I. 1. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning God created Lest the King should say Bereshith is God and there were two powers and the first created the later a a a a a a See the Gloss in Megill fol. 9. 1. But now in the Greek Version it was impossible that such a scruple should arise it could arise only from the Hebrew Text and it must necessarily be that this change intended for an amendment should be reckoned to be in the Hebrew words themselves They write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Sarah laughed among her neighbours Gen. XVIII 12. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within her self They wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoever was desirable I took not from them Numb XVI 15. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Ass. Now who will doubt but that the change was made in the Hebrew words themselves In the former from the affinity of the words in the later from the similitude of the letters But instead of more let this one Example serve They wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he sent worthy men of the children of Israel Exod. XXIV 5. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 young men Now if it be asked whether they wrote the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the sense of it in the Greek Language the Jerusalem Gemarists witness that that very same word was writ by them in this story Three books say they were found in the Court of the Temple In one of them was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. XXXIII 27. in two was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They received those two and they rejected the third In one was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sent worthy men of the children of Israel In two was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sent young men of the children of Israel They received those two and rejected the third In one was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nine In two was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eleven They received those two and rejected the third Now it may be asked What I pray were those two Copies in which it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were Hebrew Copies without all controversie and so was that without all doubt in which it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no reason therefore why that tradition of the thirteen places changed should bear so ill a report and be accounted for a fiction because those thirteen alterations are not met with in the Greek Version For the Talmudists plainly treat of the Seventy two not Translating out of Hebrew but transcribing the Hebrew Books themselves Let us also add the introduction that the Jerusalem Writers make to this history b b b b b b Megill f. 71. 4. The Jerusalem Talmudists say they wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem Jerushlema Tzaphon Tzephona Teman Temna That is they changed the writing of these Hebrew words and immediately they add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wise Men altered thirteen places for Ptolomey the King Which is also to be understood of the Hebrew words themselves otherwise this does not suite with what goes before CHAP. IX In what value the Version of the Seventy as it is commonly called seems to have been among the Iews THUS it remains doubtful whether the Talmudists acknowledge any Version of the Seventy two Elders or no. Let it be granted therefore that they attributed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine inspiration to them from hence that being put asunder yet they all conspired in one mind and sense nevertheless it will not at all follow thence that any honour was given by them to this Version which is carried about under that name One may much more readily perceive in it the breath of Jewish Traditions than any inspiration of the Holy Ghost And although their own Traditions were of account certainly to the Nation and for the patronizing them many things seem to be put into the Version which favour them yet this did by no means so much obtain with them as that they valued the Version above the Hebrew Original and that the casting away that made choise of this to themselves but they always reserved to the Hebrew Text its due honour I. What the Learned among them might judge of the Greek Version one may somewhat guess from hence that even a Christian himself seriously reading and viewing it may observe many things in it whereby he may discover by what counsils cautions and crastiness that Version was published especially if together with it he hath in his Eye the Manners Traditions Ordinances and State of the Jewish Nation to which allusion is very frequently made and respect had by those Interpreters The matter may be illustrated by one or two examples as to their Traditions Gen. XX. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because the Lord in shutting shut up all the Womb without Whence comes the putting in of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without It agrees with the Tradition that the Wombs were barred up against copulation a a a a a a Bava Kama fol. 92. 1. Exod. XXIV 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They saw the place where God had stood instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They saw the God of Israel Compare the Tract Kiddushin b b b b b b Fol. 49. 1. with this where the Gloss is this R. Hananiel saith He that renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They saw the God of Israel is a liar c. See the Notes before at Chap. XIV vers 2. Deut. XXX 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord shall purifie thy heart And Jos. V. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After which manner Joshua purified the children of Israel for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He circumcised in a sense too much inclining to the trifling praises of Circumcision among the Masters Whence are those words taken Jos. XXI 42. and XXIV 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There they laid
a singular raging against the Gospel the devil bestirring himself in them now he knew their time was so short THE EPISTLE OF JUDE As the second Epistle of Peter and this of Jude are very near akin in style matter and subject so it is fairly conjecturable in them that they were not far removed in time speaking both of wicked ones and wickedness at the same height and ripeness They are one to another as the Prophesie of Obadiah and Jerem. 49. 14 c. speaking the same thing using the same manner of arguing and oftentimes almost the same words It may be Jude stands up in his brother James his charge among the Circumcision of Judea and directs his Epistle to all those that were sanctified and preserved in those Apostatizing times as his brother had done to all the twelve Tribes in general In citing the story of Michael the Archangel contending with the devil about the body of Moses ver 9. he doth but the same that Paul doth in naming Jannes and Jambres namely alledge a story which was current and owned among the Nation though there were no such thing in Scripture and so he argueth with them from their own Authors and concessions It is harsh to strain Zech. 3. 1 2. to speak such a story when neither the name Michael is mentioned nor any thing like the body of Moses or akin to it But among the Talmudicks there seems to be something like the relicks of such a matter viz. of Michael and the Angel of death disputing or discoursing about fetching away the soul of Moses His alledging the Prophesie of Enoch is an arguing of the very like nature as citing and referring to some known and common tradition that they had among them to this purpose The Book Sepher Jesher an Hebrew Writer speaketh of Enoch after such a tenour And in both these he useth their own testimonies against themselves as if he should thus have spoken at large These men speak evil of dignities whereas they have and own a story for current that even Michael the Archangel did not speak evil of the devil when he was striving with him about the body of Moses c. And whereas they shew and own a Prophesie of Enoch of God coming in Judgment c. why these are the very men to whom such a matter is to be applied c. It is no strange thing in the New Testament for Christ and the Apostles to deal and argue with the Jews upon their own concessions THE THREE EPISTLES OF JOHN Among all the Apostolick Epistles there is none about whose time of writing we are so far to seek as we are about these And it is neither satisfactory to remove their place nor is it satisfactory to take their time according to their place or to conceive them to be written after the Epistles of Peter because they are placed after them Any conjecture that is to be had of them may best be taken from the third Epistle Gaius to whom that Epistle is directed by that encomiastick character that John giveth of him seemeth to be Gaius the Corinthian the host of the whole Church Rom. 16. 23. for since he is commended for entertainment and charity both to the Church and strangers particularly to those who had preached among the Gentiles taking nothing of them we know not where to find any other Gaius to whom to affix this character but only this and we have no reason to look after any other And upon this probability we may observe these other I. That that third Epistle was written when those that preached to the Gentiles and took nothing of them were still abroad upon that imployment for he urgeth him to bring them forward on their journey ver 6. Now under that expression of taking nothing of the Gentiles we can understand none but Paul and Barnabas and those that were of their several companies for the Scripture hath named none other And if it refer to Paul and his company for we find not that Barnabas had any thing to do with Gaius then we must conclude that it was written a good while before this time that we are upon unless we will suppose Paul after his freedom from imprisonment at Rome was got travelling and preaching in those parts again But I should rather suppose that John sent this third Epistle to Gaius to Corinth by Timothy from Ephesus who was setting away thence for Rome upon Pauls sending for him to come to him thither 2 Tim. 4. 9 11 21. In which journey as we have shewed before he was to call at Corinth and to take Mark along with him who was there And of them may Johns advice to Gaius be well understood Whom if thou bring forward on their journey thou shalt do well For for his sake they went out taking nothing of the Gentiles Mark with Barnabas and Timothy with Paul II. Before John wrote this Epistle to Gaius he had written another Epistle to some Church it may be that of Corinth of which Gaius was I wrote saith he unto the Church but Diotrephes who loveth to have the preeminence receiveth us not This must needs be understood of The first Epistle of John unless we will conceive unwarrantably that I may say no worse that any of Johns writings are lost III. Upon and with the forementioned supposal that John sent his Epistle to Gaius by Timothy from Ephesus we cannot but also suppose that John spent some time in the Asian Churches to which afterward from Patmos he writes his Epistles And if any one be not satisfied with that interpretation that was given before about the Epistle from Laodicea Colos. 4. 16. let him rather understand it of The first Epistle of John as written by him from Laodicea then think it was an Epistle written by Paul from Laodicea and that that Epistle is lost In both his later Epistles he intimateth his hopes and purpose shortly to come to them from which we may construe that his intention was to travel from Asia the less where he now was and from whence he wrote all his three Epistles westward into Greece and in this journey you have him got into Patmos Rev. 1. from whence he writes back to Asia again In all his Epistles he exhorteth to love and constancy in the truth a lesson most needful in those divided and Apostatizing times He giveth notice of many Antichrists now abroad and these he sheweth to have been such as had once professed the truth but were apostatized from it They went out from us but they were not of us c. And this Apostacy he calleth The sin unto death To such he adviseth they should not so much as say God speed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their vulgar language Jerus Taamith fol. 64. col 2. The Rabbins saw a holy man of Caphar Immi and went to him and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God speed But he answered them nothing Id. in Sheviith fol. 35. 2.
they are called also by the wise men Sadduces and Baithusaeans they began to oppose the Cabbalah or traditions and to expound the Text as themselves thought good without hearkning to any of the wise men at all In Avoth per. 1. And Elias Levita thus Antigonus of Socoh had two Scholars Sadoc and Baithus which grew exceeding wicked and denied the Traditional Law and believed only what was written in the written Law therefore they called them Karaites The Sadduces were addicted to a Ceremonious Religion as well as the Pharisees though in all things they went not so far and in the same things they went not always alike They used Phylacteries as well as the Pharisees but they wore them not after the very same fashion Megil fol. 24. Nay somtimes some of the Priests administred the service at the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the way of the Saduces different from the Ordinary way but such as the Jerusalem Talmud relateth dyed strange deaths And the matters wherein they followed the way of the Sadduces were all about Ceremony But they would own â—one of the Ceremonies they used as derived from Tradition but as they pretended deduced in all points from Moses his Text For they would acknowledge nothing but what was written though oftentimes they did not so much find it to be written so as they made it so by their construction and joyned in many things with the Traditional Ceremonies but scorned to receive them from Tradition but would make shift to find ground for them in the Text even as many amongst us at this day hold Arminian Socinian or Popish Tenets yet scorn to fetch them or to acknowledge them fetcht from Arminius Socinus or Rome but will seem to fetch them out of the very Text of Scripture Let me conclude this matter with some words of Josephus to shew how they despised and rejected traditions and with a passage in Maimonides that sheweth how they would have nothing but what was to be seen in the Text of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Pharisees saith Josephus delivered many things unto the people as appertaining to the Law by Traditions from the Fathers which are not written in the Law of Moses And therefore the Sect of the Sadduces cast them off saying that these things are to be accounted for Laws which are written but that these things that come by Tradition from the Fathers ought not to be kept And about these matters were often great disputes and differences betwixt them Antiq. lib 13. cap. 18. And It is unlawful saith Maymonides for a man to teach when he is drunk but if he teach a thing that is so plain in the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that even the Sadduces will acknowledge it then is it lawful as that a creeping thing is unclean a frog clean blood forbidden c. In biath hammikdash per. 1. Sect. V. Of the Pharisees As the Sadduces on the one hand made nothing of Traditions at all so the Pharisees on the other hand did make exceedingly too much not only beyond the Sadduces but also the rest of the Nation that walked in the high way of the State-Religion separating and singling themselves in a more strict course of Ceremonious devotion from other people The Jews do write their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parush Parushim with u in the second Syllable But the Greek of the New Testament and Josephus as also the Syriack and Arabick do read it with i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharish Suitable to the Chaldee and Syriack language which was then spoken The word Parash is used but once in Scripture for separation as ii is observed by Elias Levita whose words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Parash saith he betokeneth division and separation and it is found in Scripture but only once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 34. 12. His scattered or parted sheep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint rendred by the Latine oves seperatae yet our Rabins of happy memory have used it exceeding much And from hence is the Noun Parush and Parushim that is Pharisee and Pharisees and they were men separate from the ways of the world as were the Nazarites Baal Aruch yet clearet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pharisee saith he is he that separateth himself from all uncleaness and from all unclean meats and from the common people that understand not the exact orders for meats c. According to this sense of separation Juchasin calleth Merlins mother a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pharisee that is a Nun or recluse His story of him and her is briefly thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the days of Pope Leo was the great wise man Merlin in England And they say he was the son of a Spirit Now his mother was a Kings daughter A Nun And he made many books fol. 144. col 1. And divers other passages in the Jewish writers might he produced by which they shew the general acceptation of the word Pharisee namely that it signified and imported separation and that the Pharisees were Separatists from others of the Nation Now about the separation of the Pharisees from other persons two things are to be examined 1. In what their separation did consist And 2. from what persons it was that they did separate As to the first their Separation from others was not about the publick Ordinances or refraining the publick Assemblies as the Separatists of our times do but it considered in some other thing In Mat. 12. 9 13. Luke 6. 6 7. there were Pharisees in the Synagogue at the publick Worship c. And Separation from the publick Assemblies was against their own position 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The prayer of the Congregation saith their Tradition is always heard Yea though sinners be among them yet the Holy blessed God refuseth not the prayer of the Assembly Therefore it is necessary that a man joyn himself with the Congregation and pray not alone at any time when he may pray with the Congregation And let a man ever go to Morning and Evening prayer in the Synagogue for his prayer is not always constantly heard but in the Synagogue And every one that hath a Synagogue in his City and prayeth not in it with the Congregation he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil neighbour Maymon in Tephillah per. 8. Nor did their Separation consist in refraining the company and converse of others for they sate in the Sanhedrin with Sadduces Acts 23. 6. Mark 3. 6. see also Mat. 16. 1. they to other mens houses Mark 16. 16. c. Conversed with any sorts of men to make them Proselytes Mat. 23. 15. conferred ordinarily with Christ and his Disciples Mat. 15. 1. 12. 1 2 c. And indeed it will be a hard thing to find in the Jews antiquities mention of Separation of any of the Nation from
Passover day 954 Sect. 3. The time of killing the Passover 955 Sect. 4. The Paschal societies 956 Sect. 6. The killing of the Passover 957 CHAP. XIII The manner of eating the Passover 959 CHAP. XIV Sect. 1. Of the Solemnity and Rites of the first day in the Passover week of the Hagigah and peace offerings of rejoycing 968 Sect. 2. The second day in the Passover week The gathering and offering of the first fruits Omer 969 Sect. 3. The feast of Pentecost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 970 CHAP. XV. Of the Service on the day of expiation 971 CHAP. XVI The manner of their celebrating the Feast of Tabernacles 972 Sect. 1. The several Sacrifices at the Feast of Tabernacles ibid. Sect. 2. Their Palm and Willow branches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 975 Sect. 3. Their Pomecitron apples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 976 Sect. 4. Their pouring out of water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Rubrick of every days service 977 Sect. 5. Of the Feast of Trumpets and feast of Dedication 979 CHAP. XVII Certain peculiar parcels of Service Sect. 1. The King reading the Law 980 Sect. 2. The Priests burning of the Red Cow 981 Sect. 3. The trial of the suspected wife 982 Sect. 4. The atoneing for a cleansed Leper 983 Sect. 5. The manner of bringing and presenting their first fruits 984 Sect. 6. Their bringing up wood for the Altar ibid. TO THE READER IT was my desire and so it was my hope that this poor Treatise should not have gone abroad into the world so thinly and so alonely as it doth but that it would have had a mate to have gone forth with it which was bred and born and grew up with it even till the time that it should go forth but then it stumbled at the threshold got a lameness and so was forced to stay at home My design in reference to the affairs of the Temple when first I undertook a work of that nature was first to describe the place and to give the character and platform of the Temple it self and then to have something to say about the service And accordingly with no small pains and study out of the Scripture and the highest Antiquities of the Jews I drew up in a large Tractate and Discourse as also in a very large Map and Figure a full plain punctual and exact prospect and description if I may have liberty to say so much of mine own Work of the Temple at Jerusalem especially as it stood in those times when our Saviour himself in humane flesh did resort thither It s Situation Dimensions Platform Fabrick and Furniture both within and without the Walls Gates Courts Cloisters Chambers and Buildings that were about it The Altar Lavers Stations for Men Slaughter places for Beasts and all the Offices belonging to it with observation of all or most of those places in either Testament that speak concerning it or any of the parts of it Adelineation so copious and plain of all the particulars in that holy ground that had it had the hap to have come to the publick view I should not have feared to have made the Reader the Iudge and Censor upon the nature and use of the thing and whether it might have proved of any benefit and advantage yea or no. But that hap of becoming publick is not happened to it for the Schemetical delineation of the Temple and of the buildings about it in the Map and the Verbal description of them in the Written Tract do so mutually face and interchangeably refer one to the other the Map helping to understand the Description in the Book and the Book helping to understand the Delineation in the Map that they may not be sent forth into publick apart or one without the other but must needs appear if ever they appear both together For this purpose have I waited very many months since Book and Map were both finished nay many months before I would suffer this present Tract to go to the Press for the Ingraving or Cutting of the Map in Brass that it might be Printed and so it and that Treatise and this might have come forth at once as it was my desire and mine intention But I have so far failed of my desire and expectation and find so little fruit of all my long waiting that to this very hour I have not obtained so much as the least hope of the Maps Ingraving at all or the least probability when it will be begun I have therefore laid both those aside in suppression the one to wait for the speeding of the other if that will ever be and both to see how this speeds which is sent abroad which it may be had been as good to have staid at home as they do and not to have been so forward That rests in the Readers manner of entertainment Curtesie or Censure I shall not use many words to Court the one or Deprecate the other Learned ingenuity will be Courteous though not Flattered and proud or unlearned censoriousness will be crabbed unless I would be a Spaniel and it may be I should be then kickt too I shall only say thus much of what I have done I have desired to benefit and I have spared no pains I have walked in paths very rugged and very untroden if I have stumbled or erred it is no wonder the way full of difficulty and I of humane frailty And as for many things which I have left not explained as it may be the Reader would have desired it was because I supposed all along as I drew up this tract that the other would have come forth with it in which divers things which will be thought wanting here are more fully handled and supplied London May 30. 1649. J. L. A PROSPECT OF THE Temple Service OR The TEMPLE SERVICE as it stood in the days of Our SAVIOUR Described out of the SCRIPTURES and the eminentest Antiquities of the JEWS CHAP. I. Of the different Holiness of the several parts of the Temple THE degrees of the Holiness of places among the Jews by their own reckoning were a a a Kelim per. 1 Maym. in Beth habbâ—chiraâ— per. 1. these eleven 1. The land of Israel was more holy than other lands Not to mention the many appropriations fixed to that land by them which they will have no other land under Heaven to partake of as b b b R. Sol in Ionah 1. that the spirit of Prophesie c c c Maymon in Sanhed per. 4. Ordination d d d Idem in Kiddush bhodesh per. 1. per. 5. appointing the New Moons c. should be no where else these two or three peculiarities they observe by name as proper only to that very soil and no other That the Omer or first reaped Sheaf and other first Fruits that were to be offered and the two Loaves of Shew-bread which were to stand continually before the Lord might not be taken and made of the Corn of any Country
the Head of the rows of staves there was another base or settle and at the Foot of the staves or below the Lions and Oxen there were additional boards set in a slope and descending fashion Verse 30. And every base had four Wheels of Brass and planks of Brass and the four corners of it had shouldring Pillars the Pillars were cast to be under the Laver at the side of every one of the additional boards Verse 31. And the mouth of the Laver that is the spreading and dilating of it self into its full square was from within the circular Coronet that the upper base made even from a cubit above it and the mouth of that Coronet was round like a base a cubit and an half over and also about the mouth of it ingravings and borderings stood up a cubit high but set about it in a square and not in a circle Verse 32. And the four Wheels were on the four sides under the borders and the axletrees of the Wheels were joyned to the base and the height of a Wheel to the base was a cubit and an half Verse 33. And the work of the Wheels was like the work of a Charet-wheel their Axle-trees and their Naves and their Felloes and their Spokes all molten Verse 34. And there were four shouldring Pillars at the four corners of every base these shouldring Pillars were of the base it self Verse 35. And on the top of the base even at half a cubit height above the surface of it so high were the rows of staves there was the round compass of the Coronet of the upper settle and on the top of the base the staves and the borders that were there were of one piece with it self Verse 36. And he graved upon the plates of the Staves and upon the borders thereof Cherubins Oxen and Palm-trees according to the proportion of every one and there were so on the sloping shelves round about Verse 37. And he made ten Lavers of Brass one Laver contained forty baths and every Laver was four cubits square and upon every of the ten bases was one Laver. SECT III. The Molten Sea IT was an equal wonder of Art that so great and vast a vessel as the Molten Sea should be cast and that when it was cast it should be got up from the plain of Jordan where it was cast to the Temple Being brought thither it was set upon twelve brazen Oxen at the East end of the Court of the Priests towards the North-east corner The dimensions and contents of it are thus accounted by the Book of Kings It was ten cubits from the one brim to the other it was round all about and his height was five cubits and a line of thirty cubits did compass it round about And it contained two thousand baths 1 King VII 23 26. with which account the Book of Chronicles doth agree exactly in every point but only in the last and there it differeth exceedingly for it saith it contained three thousand baths 2 Chron. IV. 5. Now that difference breedeth no small difficulty how to reconcile it and that is not all the difficulty in this story of the Molten Sea neither for it is not easie to cast how so small a compass though it was indeed a huge compass for one vessel should contain so great a quantity of Water The Bath of the Hebrews which was the greatest liquid measure that they had in use was within a very little a pint or such a thing even and equal with the receit of our English bushel or eight Gallons now how a Vessel of but five cubits deep and of ten cubits from side to side should contain three thousand baths or near upon twenty four thousand gallons of Water is of some difficulty to imagine The cubit in this Vessel is to be taken parallel to its measure in other Vessels and parts of the Temple and so that particular will help nothing to a resolution The Jews have deservedly taken this scruple into their consideration and dispute and the conclusion that they have made upon the doubt and debate is this a a a Talm. in Erubbin per in Gemar R. Sol. Kimch in 1 King VII that this Sea was square in the bottom for three cubits high and every side of the square was ten cubits broad and so the whole was forty cubits about and this squareness they go about to prove from the Oxens standing in a square facing under it in which opinion they are far different from their Countryman Josephus for he saith that the Sea was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b Ioseph Ant. lib. 8. cap. 2. fashioned in form of an Haemisphere or half a Globe which if I understand aright doth augment the scruple that we are upon And they say withal that the upper part of it namely for the height of the two upper cubits it was round and they contracting into the round and circular form did so much take in the compass which lay out in the four corners of the Quadrangle below that now it was but thirty cubits about according as the Text saith that a line of thirty cubits did compass it round about In which assertion although they speak that which is uncouth and not ordinarily apprehended upon this matter yet is their dispute so rational if it should particularly be given at length that if it be not found on the suddain worth the believing yet certainly is the matter very well worth the considering and so be it left to consideration Now as for the difference which is between the Book of Kings and the Book of Chronicles about the contents of this Vessel which is a doubt more obvious and conspicuous to the Eye whilest one saith it contained two thousand Baths and the other three thousand the answer that is given generally by the Hebrew Writers may be some satisfaction which is that of liquid it contained but two thousand Baths but of dry things that would lye heaped above the brim it would hold three though I believe there is more in it The Molten Sea was for the Priests washing themselves in it against they went about the Service 2 Chron. IV. 6. Now their washing being twofold either of their Hands and Feet or of their whole Bodies this Vessel served for both but in diverse manner Their Hands and Feet they washed in the Water that ran out by some Cocks and Spouts out of it but for the washing or bathing of their Bodies they went down into the Vessel it self Now had it been always full of Water to the brim it had been too deep for them to stand in and would hazzard their drowning therefore there was such a gage set by Cocks or Pipes running out continually that the Water was kept at such a height as should serve for their purpose abundantly and yet should not at all indanger their persons And so may we very well reconcile the difference in question by supposing that the
the Reformation have been undermining its welfare and exercising the skill and patience of its earliest Bishops In so much that it was long since the judgment of one of your Lordships * Grindal Predecessors in the See of London and one that had been charged with too much favour and gentleness towards them that severity was necessarily to be used For thus he writes in a Letter which I have seen to a great Minister of State Anno 1569. Mine opinion is that all the Heads of this unhappy faction should be with all expedition severely punished to the example of others as people fanatical and incurable And the same New Reformers as they were then termed created so much affliction to the Church that it made * Sands another very Reverend Prelate of this See quite weary of his Bishoprick and drew this complaint from him in a Letter dated 1573. I may not in conscience I cannot flee from the afflicted Church otherwise I would labour out of hand to deliver my self of this intolerable and most grievous burthen I make no doubt but your Lordship being in the same place and having to do with Men of the same temper feel the same burthen God Almighty strengthen and encourage succeed and bless You in all the wise methods You use in the Government of Your Church and Clergy But I forbear any further to interrupt Your precious hours only recommending my pains to Your Lordships acceptance and my self to Your Blessing being My Lord One of the meanest of Your Clergy and Your Lordships most humble and dutiful Son and Servant IOHN STRYPE Low-Leighton May 14. 1684. THE PREFACE I AM not unsensible this Second Volume may lye under some prejudice as Translations and Posthumous pieces usually do which have not the last polishing of the Authors own Hand nor his consent to make them Publick Therefore to prevent any too hasty censures and to give this Book the advantage of a fair light and thereby to justifie what hath been done in sending it abroad to bear its fellow company is the chief design of this Preface And here I am to account for two things according to the two Parts that this Volume consists of The former is the Translation of the Horae Hebraicae and the second the Publishing of the Sermons I. For the former it cannot be denied that a Translation labours under the same disadvantage that the Copy of a good Picture doth which seldom reacheth to the Truth and Perfection of the Original And it needs not be said that among those fatal things such as Epitomies wilful Interpolations ignorant and careless Transcriptions and the like whereby the Books of the Antients especially Ecclesiastical Writers have suffered no small damages unskilful Translations have contributed their share damages rather to be deplored than ever to be redressed But as to the present Translation I have this to apologize for if not to justifie it That seeing these Latine pieces were the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last result and perfection of our Authors long and elaborate Oriental Studies the very marrow and compendium of all his Rabbinical Learning and since that great knowledge he had attained in that way is in these Latine Exercitations maturely and after many years pensive thoughts digested and reduced to be admirably subservient to the Evangelical Doctrine and by a peculiarly divine skill he hath made the Rabbies more bitter enemies than whom the Gospel never had to be the best Interpreters of it it was thought pity that his Countrymen should be deprived of these his last and best labours and seemed somewhat unjust that Strangers and the Learned only should reap the benefit of them Besides it is to be considered how much a right understanding of the four Evangelists and the Acts of the Apostles which contain the History of the great Founder of our Religion and his holy Institution would contribute to the burying of unhappy differences which have arisen in a great measure from mistaken Interpretations of matters in those Books and to the furthering peace and unity among us and how highly all that call themselves Christians are concerned to attain to the true sense and meaning of the Holy Scriptures on which our Faith and Hope is built and lastly that these our Authors labours administer such considerable help to us herein it was resolved so small an impediment as the Latine Tongue should not obstruct so great a Good I hope there will be no occasion to accuse the Translation for any defect of care or faithfulness or skill but rather that it may merit some approbation upon all those accounts The work of a Translator chiefly consists in carrying along with him the sense of the Author and as much as another Language will allow the very air of his expression that he may be known and discovered though he wear the dress and habit of another Nation I trust those who undertook this employment will be found to have duly attended to both I will not be so confident as to vouch it so absolutely free of all mistake as if the Translators had been inspired by the Author himself it being morally impossible in a Work of that critical nature and considerable length not to make a stumble or a slip It will satisfie reasonable Men I hope if the errors are but few and the Work be generally accompanied with a commendable diligence The judicious Reader will not like our pains the less that we have not much regarded curious and smooth Language For none will look for a fine and florid style in a Translator who is bound up to follow close his Author and considering that he that presumes to vary too freely from his words t is a great venture but he varies often from his sense too And indeed affectation of soft words and handsom periods would have been a Vice here for it would have made the Author look unlike himself whose style was generally rough and neglected his mind being more taken up about sense and inquiry after truth than those things And therefore I hope none will place this among the blemishes of the Translation If the words be easie and intelligible and naturally expressive of the sense the more plain and unaffected the better I will advance a step further in behalf of this English Translation there are some things in it that may give it the advantage even of the Latine Exercitations themselves Namely that they are all with a diligent and careful Eye revised and corrected in abundance of places besides what the Errata directed to The Addenda Printed at the end of the Horae upon S. Luke and S. John are here reduced to their proper places in the body of the Book excepting one passage only which was neglected I know not how but now Printed at the end of this Preface The Annotations upon the eleventh Chapter of the Epistle to the Romans ignorantly and carelesly thrust in among the Exercitations upon the Acts of
Fathers of the Sanhedrin and Rulers of the people and so in reviling him he transgressed that precept Thou shalt not speak evil of the Ruler of thy people as well as if he had reviled the High Priest II. It is very little to the credit of the Apostle to think that when he said God shall smite thee thou whited wall c. That he uttered it rashly and unadvisedly or carried away in an heat of passion and indignation or that he did not know whom he thus threatned or what degree and office he held But he spoke it soberly and as became an Apostle by the Authority and guidance of the Holy Ghost Nor did he nor had he any need to retract those words or make apology for his rashness but they are of the very same tenor with the rest that he uttered III. If this Ananias was that Sagan of the Priests that perished in the destruction of Jerusalem as hath been already said I would conceive his death was foretold prophetically by the Apostle rather than that he rashly poured out words that he afterwards retracted Let me therefore paraphrase upon the words before us I know it is not lawful to speak evil of the Ruler of the people nor would I have said these things to him which I have if I had owned such an one but I did not own him so for he is not worthy the name of an High Priest IV. The President of the Sanhedrin at this time was Rabban Simeon ben Gamaliel his Father Gamaliel having been dead about two or three years before Paul knew Simeon and Simeon very well knew him having been fellow Disciples and both sate together at the feet of Gamaliel nor indeed could he be ignorant of any of the Rulers of the people if they were of any age because he had been so long educated and conversed in Jerusalem So that it is very improbable he should not know either Ananias the High Priest if he were now present or Ananias the Sagan or indeed any of the Fathers of the Sanhedrin if they had any years upon their backs Indeed not a few years had passed since he had left Jerusalem But seeing formerly he had spent so many years there and had been of that Degree and Order that he was an Officer of the Sanhedrin and had a Patent from them he could not have so slippery and treacherous a memory but that upon his return he could readily know and distinguish their faces and persons And whereas it is said in the Verse immediately following That Paul perceived that the one part were Sadducees c. If it should be asked whence he came to distinguish so well concerning their persons it may be answered That if he had no other ways to know them he might understand that by his former knowledge of them He had known them from the time that he himself had been a Pharisee and conversed among them See Chap. XXII 5. V. Forasmuch therefore as he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wist not I do not see how it can argue so much an ignorance of his person with whom he might have had some former transactions in obtaining that accursed commission against the followers of Christ but that it must relate to his affection rather than his understanding So that the sense is I knew not that there was any High Priest at all or I do not acknowledge this person for such an one It was safer to inveigh against the person than the office But if he had said concerning the very office I do not know that there is any High Priest at all I question not but he had uttered his mind being well assured that that High Priesthood was now antiquated by the death of our great High Priest Jesus For let us lay down this Problem Although the Apostle as to other things had owned the service of the Temple for he was purified in it Yet as to the High Priesthood he did not own the peculiar ministry of that doth it not carry truth with it seeing God by an irrefragrable token viz. the rending of the Veil of the Temple from the top to the bottom had shewn the end and abolishing of that office But suppose the words of the Apostle relate to the person and not the office and that they were spoken in reference to the man himself I do not own him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 High Priest that he is not worthy of that title Perhaps St. Paul knew of old how wicked a person he had been or from his present injustice or rash severity had reason enough to make such a reply To know instead of to own and acknowledge is not unusual in Scripture stile that is a sad and dreadful instance enough I know you not depart from me ye workers of iniquity And in the Jewish Writings when R. Judah being angry with Bar Kaphrah only said to him I know thee not he went away as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one rebuked and took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rebuke to himself The story is this z z z z z z Moed Katon sol 16. 1. When bar Kaphrah came to visit him he said unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Bar Kaphrah I never knew thee He understood what he meant Therefore he took the rebuke unto himself for the space of thirty days VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sadducees say there is no Resurrection WHAT therefore is the Religion of a Sadducee He Prays he Fasts he offers Sacrifice he observes the Law and yet doth not expect a Resurrection or life Eternal To what end is this Religion It is that he may obtain Temporal good things observing only the promise of them made in the Law and he seeks for nothing beyond the meer letter That the Sadducees took their denomination from one Sadoc a Disciple of Antigonus Socheus is commonly received and that not without reason In the mean time it may not be amiss to enquire whether Sadoc did himself deny the resurrection and whether he rejected all the Books of the Holy Scripture excepting the five Books of Moses which the Sadducees in some measure did I. The Jewish writers do relate his story with so much variety that as some represent him we might think he denies the resurrection and future rewards but as others that he did not For so say some a a a a a a Yuchasin fol. 15. 2. Sadoc and Baithus were the heads of the Hereticks for they erred concerning the words of their Master c. b b b b b b Ramban in Avoth cap. 1. Sadoc and Baithus hearing this passage from their Master be ye not as Servants that serve their Master for hire and reward sake c. they said among themselves our Master teaches us that there is neither reward nor punishment c. Therefore they departed from the rule and forsook the Law c. Others say otherwise c c c c c c
43. And he saith unto Iesus Lord Remember me when thou comest into thy Kingdom And Iesus said unto him Verily I say unto thee To day shalt thou be with me in Paradise Acts XXIII 8. For the Sadducees say That there is no Resurrection neither Angel nor Spirit But the Pharisees confess both John XI 51. This spake he not of himself but being High Priest that year he prophesied That Iesus should dye for that people Rom. IX 3. For I could wish that I my self were accursed from Christ for my Brethren my Kinsmen according to the flesh Gen. III. 20. And Adam called his wifes name Eve because she was the Mother of all living 1 John III. 12. Not as Cain who was of that wicked one and slew his Brother and wherefore slew he him Because his own works were evil and his Brothers righteous Gen. IV. 15. And the Lord set a mark upon Cain lest any finding him should kill him Exod. XX. 5. For I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the children unto the third and fourth generation of them that hate me Exod. XX. 11. For in six days the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day wherefore the Lord blessed the Sabbath day and hallowed it Exod. XX. 12. Honour thy Father and thy Mother that thy days may be long in the Land which the Lord thy God giveth thee A Discourse upon the fourth Article of the Apostles Creed He descended into Hell A SERMON PREACHED AT St. Michaels Cornhil Novemb. 25. 1658. Before the NATIVES of STAFFORDSHIRE JOHN X. 22 23. And it was at Jerusalem the Feast of the Dedication and it was Winter And Iesus walked in the Temple in Solomons porch THE Text is suitable to the occasion Here is a Feast as well as yours a Feast in Winter as well as yours and as I shall shew you anon a Feast on the five and twentieth day of November as well as yours If Christ will vouchsafe his presence at yours as he did at this in the Text the parallel will not be so pregnant as it will be happy Of all the four Evangelists John is most punctual nay he only is punctual to give account of the Festivals that intercurred between Christs entrance into his Publick Ministry at his Baptism and the time of his Death that renowned and signal space of time of half a week of years as they be called Dan. 9. 27. or three years and an half in which Christ performed his Ministery and wrought Redemption And this he doth partly that he might the more remarkably count out the time and partly that he might shew how careful our Saviour was to observe those Festivals He names you the four Passovers that intervened The first Passover after his Baptism in Chap. II. when he whipped Buyers and Sellers out of the Temple The second in Chap. V. when he healed the long diseased Man at Bethesda The third in Chap. VI. 4. a little before which he fed five thousand Men miraculously The fourth and last in Chap. XVIII at which he suffered He gives you also account of his being at the Feast of Tabernacles Chap. VII and of his being at the Feast of Dedication in the words that I have read To the expounding of which the very way that I must go cannot but mind me to Observe this to you That Humane Learning is exceeding useful nay exceeding needful to the Expounding of Scripture The Text gives the rise of this Observation and it gives the proof of it Here is the mention of the Feast of Dedication and not one tittle else in all the Scripture concerning it And so there is the bare mention of Solomons porch and indeed it is mentioned once again in Act. III. 11. but neither here nor there any more than the bare name Certainly the Holy Ghost would never have mentioned these things if he would not have had us to have sought to know what they meant But how should we know them The Scripture gives not one spark of light to find them out but Humane Learning holds out a clear light of Discovery Would you know what this Feast of Dedication was Upon what occasion instituted How celebrated At what time of Winter it occurred The Scripture speaks not one word of all these but Humane Authors the Talmud Maimony Josephus the first book of Maccabes tell you all fully And would you know what Solomons porch was and where it was and in what part of the Temple it was in Scripture you can never find it but consult Humane Learning and Writers and they will tell you it was a Cloister-walk on the East bound of the utmost Court of the Temple and they will tell you the very space and fashion of it Here is a Text fallen into our Hands occasionally a Thousand others of the like nature might be produced let any of those that deny Humane Learning to be needful in handling of Divinity but expound me this Text without the help of Humane Learning and I shall then think there is something in their Opinion Two things lead them into this mistake 1. Because they conceive the New Testament which part of the Bible Christians have most to deal withal is so easie of it self that it needs no pains or study to the Expounding of it 2. And the less because say they the Spirit reveals it to the Saints of God and so they are taught of God and can teach others Give me leave partly for our settlement in the Truth about this Point and partly for the stopping the mouths of such gainsayers out of many things that might be spoken to commend these four to you I. That in the time when Prophecy flourished the standing Ministery that was to teach the people were not Prophets but Priests and Levites that became Learned by Study And for that end God disposed them into forty eight Cities which were as Universities where they were to Study the Law together that they might be inabled to teach the people And you may see the very Prophets themselves sending the people to them to be Instructed Hag. II. 2. Mal. II. 7. It is but a wild thing now when Prophesie is ceased so many hundred years ago to refuse Learning and a Learned Ministery and to seek instruction we know not of whom II. There is no ground in Scripture to believe nor promise to expect that God doth or ever will teach men the Grammatical or Logical construction of the Scripture Text. T is true indeed that he gives to a gratious Saint the Spirit of Wisdom and Revelation in the knowledge of Christ as it is Ephes. I. 17. But how Revealing to him by experimental feeling that which he knew indeed before in Scripture but only by bare Theory As for example A man before his conversion knows by reading and hearing what Faith and Repentance are in their definitions but when he comes to