husband III. s s s s s s Gittin in the place above And R. Sol. R. Nissin there The School of Hillel saith If the Wife cook her husbands food illy by over salting or over roasting it she is to be put away IV. Yea If by any stroke from the hand of God she become dumb or sottish c. V. But not to relate all the things for which they pronounce a wife to be divorsed among which they produce some things that modesty allows not to be repeated let it be enough to mention that of R. Akibah instead of all t t t t t t Mishnah ult in Gittin cap. 9. R. Akibah said If any man sees a woman handsomer than his won wife he may put her away because it is said If she find not favour in his eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bill of Divorce And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bill of Divorce Mat. XIX 7. and in the Septuagint Deut. XXIV 1. Of which Beza thus This bil may seem to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as Departing away not in respect of the wife put away as of the husband departing away from his wife Something hard and diametrically contrary to the Canonical doctrine of the Jewes For thus they write u u u u u u Maimon in Gerushin ca. 1. It is written in the bill Behold thou art put away Behold thou art thrust away c. But if he writes I am not thy husband or I am not thy spouse c. it is not a just bill for it is said He shall put her away not He shall put himself away This Bill is called by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bill of cutting off and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bill of expulsion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Instrument and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Instrument of dismission and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Letters of forsaking c. I. A Wife might not be put away unless a bill of divorce were given Therefore it is called saith Baal Turimi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bill of cutting off because there is nothing else that cuts her off from the husband For although a wife were obtained three ways of which see the x x x x x x Kiddush cap. 1. hal 1. Talmud yet there was no other way of dismissing her besides a bill of divorce y y y y y y Baal Turim upon Deutr. XXIV II. A wife was not put away unless the husband were freely willing for if he were unwilling it was not a divorce but whether the wife were willing or unwilling she was to be divorsed if her husband would z z z z z z Maimon in Gerushin cap. 1. III. a a a a a a Rashba in Tikkun Gâ—t at the end of Gittin in Alphes A bill of divorce was written in twelve lines neither more nor less R. Mordechai gives the reason of this number in these words b b b b b b Ch. 1. upon Tract Gittin Let him that writes a bill of divorse comprize it twelve lines according to the value of the number of the letters in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get. But Rabh Saadias interprets that the bill of divocre should be written with the same number of lines wherein the books of the Law are separated For four lines come between the book of Genesis and the book of Exodus four between the book of Exodus and the book of Leviticus four between the book Leviticus and the book Numbers But the four between the book of Numbers and Deuteronomy are not reckoned because that book is only a repetition of the Law c. IV. You have the Copy of a Bill of Divorce in c Alphesius upon Gittin in this form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bill of Divorce On the day of the week N. of the month of N. of the year of the Worlds Creation N. according to the computation by which we are wont to reckon in the Province N. I N. the son of N. and by what name soever I am called of the City N with the greatest consent of my mind and without any compulsion urging me have put away dismissed and expelled thee thee I say N. the daughter of N. by what name soever thou art called of the City N. who heretofore wert my wife But now I have dismissed thee thee I say N. the daughter of N. by what name soever thou art called of the City N. So that thou art free and in thine own power to marry whosoever shall please thee and let no man hinder thee from this day forward even for ever Thou art free therefore for any man And let this be to thee a bill of rejection from me Letters of Divorse and a Scedule of expulsion according to the Law of Moses and Israel Reuben the son of Iacob witness Eliezer the son of Gilead witness See also this form varied in some few words in Maimonides d d d d d d In Gerushin sol 273. 2. V. This bill being confirmed with the husbands seal and the subscription of witnesses was to be delivered into the hand of the wife either by the husband himself or by some other deputed by him for this office or the wife might depute some body to receive it in her stead VI. It was not to be delivered to the wife but in the presence of two who might read the bill both before it was given into the hand of the wife and after and when it was given the husband if present said thus Behold this is a bill of Divorce to you VII The wife thus dismissed might if she pleased bring this bill to the Sanhedrin where it was enrolled among the Records if she desired it in memory of the thing The dismissed person likewise might marry whom she would if the husband had not put some stop in the bill by some clause forbidding it VERS XXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whosoever shall put away his wife c. 1. OUR Saviour does not abrogate Moses permission of Divorses but tolerates it yet keeping it within the Mosaic bounds that is in the case of adultery condemning that liberty in the Jewish Canons which allowed it for any cause II. Divorse was not commanded in the case of adultery but permitted Isralites were compelled sometimes even by Whipping to put away their Wives as appears in e e e e e e In Gerushin cap. 2. Maimonides But our Saviour even in the case of adultery does not impose a compulsion to divorse but indulgeth a licence to do it III. He that puts away his wife without the cause of Fornication makes her commit adultery that is if she commits adultery or although she commit not adultery in act yet he is guilty of all the lustful motions of her that is put away for he that lustfully desires is said to commit adultery vers 28. VERS XXXIII 〈◊〉
that what he undertook was a great Work that it was Magnum mentis opus nec de Codice paranda Attonitae And now he betakes himself in good earnest to these obstruse and perplexing Studies He defrauds himself of his rest and ease withdraws from his Friends and abstracts himself from the World and all Secular intanglements and early and late pursues his wise and worthy End His Motto seems to have been for we find it written in one of his Note Books under his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting his resolution to rise up early and sit up late in the pursuit after knowledge Our Author had not the helps of Tutors to instruct him in these Studies he had not the time of Students in the Universities who need take no care for their dayly bread He had not the advantage of Books and learned Society which those Men have who live in Cities nor had he the advantages of Wealth or Dignities to provide himself of helps nor interest in great Persons who might have encouraged his Studies and yet when he appeared in the World he gave the greatest proofs of his abilities He drew after him the Eyes of the Learned part of the Kingdom and exceeded far the expectation of all Men. What would not our Author have done if he had had the advantages which he wanted Had he been assisted by States and Kingdoms encouraged with a supply of all Foreign helps excited by some great Rewards placed in a better Light directed in his first attempts and Studies by the wisest Guids and Masters which the Age could afford He was not only a Man of great Learning and exemplary Diligence but of great Modesty and Humility and Gratitude and Candor He did not swell with pride upon the account of his Learning or his Labours He was far removed from any great opinion and conceit of himself or a low and mean one of his neighbour Those who knew him will confess this Indeed he was so far from thinking highly of himself and his own performances that some Men have thought him extream and something faulty and that he did not value himself as he ought to have done There did not perhaps live in the World a Man of more profound humility than our Author was A Man ready to hear others speak willing to be put in mind of any thing that was a mistake or slip full of the sense of another Mans worth and without a just sense of his own The most grateful and modest Man and of the greatest Candor and Humanity and sweetness of Temper our Author was He died at Ely Decemb. 6. 1675. To the great loss of the whole Kingdom and particularly of the Inhabitants of Munden to whom he was a Father a diligent Pastor and a bountiful Friend Among them he spent the greatest part of his time for many years He was not at ease when he was absent from his Flock It was not the Fleece he regarded but the Sheep They had also a great regard for their Shepheard they gladly heard his Voice and did not go astray in his time Thus I have given some short account of this excellent Man and of his useful Life in the World He lived to great purpose died much lamented and hath left us who survive an excellent Example God grant that we may closely and vigorously follow every thing that in our Author or any others was Virtuous and Exemplary we shall in due time reap if we faint not An APPENDIX or COLLECTION of some more Memorials of the Life of the Excellent Dr. John Lightfoot most of them taken from Original Letters or MSS. of his own I. Concerning the Occasion Reason and Method of his undertakings in Harmonizing the NEW TESTAMENT THE Original cause of those Books of Harmony that this excellent Man published at several times was an ardent Love of the Holy Scriptures which put him upon an earnest search into them that if possible he might at length arrive to a true and sure understanding of them This account he gives of himself * Ep. before his Hor. Hebr. upon 1 Cor. It was neither arrogance nor rashness that made me employ my self in these obscurities but a studious mind breathing after the knowledge of the Scriptures and something restless when in difficult places it knew not where to fix And that he might read the Scriptures with the better advantage this was his constant course in his private use of them to take the Bible before him and to read it according to the proper Order of its Times and Stories always carefully observing where the method of it is direct and where transposed and how and where to place those transpositions This as he somewhere tells us he proposed to himself and practised many years together By which he gathered no little help for the apprehending the right sense of those Holy Pages This encouraged him not only to proceed still in that method himself but seriously to recommend it unto others And for the helping and furthering all pious Students of Holy Scriptures he resolved to communicate this his Course by publishing an Harmony for the use of all And now he bends all his Study and Thoughts to do this fully and exactly so as it might answer the Religious and good ends he intended it for Vast and long pains it cost him for the Course of his Studies was employed in elaborating to use his own most true expression the Harmony of the four Evangelists And both Nature and Providence assisted him in this noble intended Work For he was naturally of a stronge and hail constituion and his lot fell to be seated in a private Country Living free from noise and secular business and importunate Visits Here in his beloved Study built by himself in the midst of a Garden he plods hard at it night and day and for divers years allowed himself but some few hours in the night for sleep And the Scheme he drew out and propounded to himself for the method of this great and useful work was I. * Vid. Ep. to the Harmony publish 1644. To lay the Texts in that Order that the nature and progress of the Story doth require II. To give his reasons for his so disposing them III. To give some account of the difficulties of the Language in the Original as he should meet with them IV. To clear and open the sense all along The way that he took in prosecuting these two last was to examine Translations in divers Languages to alledge the various Expositions and Opinions of Commentators both Antient and Modern and also of others who spake to such and such places occasionally and then lastly to pass his own conjecture of the probability or improbability of them Which seemed to be the same course that the Learned Doctor Pocock afterwards took in his late admirable Commentary upon Micah and Malachi To all this he designed a large Preface which should contain Prolegomena of divers things fit
he hired another to kill him or turned a wild beast upon him which slew him this they accounted not murder for which to be questioned by the Sanhedrin though it deserved the judgment of God Talm. in Sanhedr per 9. Maym in Retsea per 2. but he shews that the command extends to the prohibiting of causless anger and that that deserves the judgment of God that the uncharitable scornings of a brother under their usual word Raka deserved the judgment of the Sanhedrin and especially the calling him fool in Solomons sense or censuring rashly his spiritual estate deserved hell fire They construed the command Thou shalt not commit adultery barely of the act of adultery and that with another mans wife Trip. targ in marg ad Exod. 20. but he tells that it prohibits lustful thoughts and looks and that looking upon a woman to lust after her is adultery in heart Rabban Simeon delighted to look upon fair women that he might take occasion by the sight of their beauty to bless God A fair excuse Tal. Jerusin Beracoth fol. 12. col 3. The Law had permitted divorces only in case of fornication Deut. 24. 1. but they had extended it to any cause and to so loose an extent that R. Ahiba said A man may put away his wife if he see another woman that pleaseth him better than she Gittin per. 9. The Law had forbidden foâ—swearing or swearing falsly thereupon they had made bold to take liberty of vain swearing at pleasure so that what they swore were not false as see Tal. Maym. in Shevâ—oh These cursed constructions of theirs by which they had made the Law of no effect he divinely damneth and stateth the proper and true intent of the Law in these cases 3. He prescribeth Christian duties and especially rules of piety charity and sincerity and condemneth the hypocritical vainglory of the Pharisees about these things They used when they gave almes in the Synagogue to have it openly proclaimed and published what they gave as if a Trumpet had been sounded for every one to take notice of their charity Jerus in Demai fol. 23. col 2. And they had an open proclaiming in the streets for the calling of the poor to gather the corner of the field that they had left them Id. Peah per. 4 c. They loved to be seen praying in the streets especially in their Phylactery prayers morning and evening besides other occasional Oraisons Id. Beracoth per. 1 2. They used to pray those prayers often and often other prayers in the Synagogue apart and distinct from the prayers or service that the Synagogue was then upon and so their particular devotion was the more subject to be observed Ib. fol. 8. col 3 c. They used on their fasting days to use such a carriage and demeanour in face and garb that all might observe that it was fasting day with them Piske Tosaph in Taanith per. 1 c. And in all their devotions and demeanour they hunted after the praise of men which he condemneth and urgeth for sincerity and care to approve the heart to God Throughout all this Sermon this great oracle of divine truth doth not only shew and hold out the sacred doctrines of faith manners duty and eternal life but he evidenceth throughout that he was throughly acquainted with all the learning doctrines and traditions of those times And to the explication of this divine Sermon is required quick and ready versedness in the Jews Records for Christ hath an eye and reference to their language doctrines customs traditions and opinions almost in every line SECTION XXIX LUKE Chap. VII from the beginning to Ver. 11. MATTH Chap. VIII Ver. 1. and then Ver. 5 to Ver. 14. A Centurion servant healed LUKES transition When he had ended all his sayings doth prove the order The four verses that speak about the Leper in Matthew were taken up before and their order spoken to then A proselyte Captain that had so far affected the Jews religion that he had built a Synagogue in Capernaum having seen and heard the works and words of Christ believeth him for the Messias and beggeth of him the healing of his servant Which that Christ could do he concludeth from a comparison of the power of his own word and command among his souldiers for since they were ready to come and go or run at his command much more doth he conclude was the word of Christ of power to command away the disease of his servant if he pleased Christ had often in his Sermon on the Mount asserted the authority of his own word against and above the words of their traditionaries and equalized it with that word that gave the Law And here is a very high and seasonable confession of the authority of that word made by this Centurion and an evidence of the power of it by the healing of his servant at distance The mans faith is justly extolled though he were a Gentile and the casting off the Jews is clearly foretold which Christ had not so plainly spoken out hitherto SECTION XXX LUKE Chap. VII Ver. 11 12 13 14 15 16 17. The Widows Son of Naim raised AS Christ yesterday recovered a young man from the point of death so doth he another to day from death it self The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 11. do confirm the order The day after c. Joseph Antiq. lib. 20. cap. 5. speaks of the Village Nais as being upon the edge of Samaria in the way as the Galileans passed to Jerusalem And it is not improbable that Christ was going thitherward at this time to one of the Festivals most like to Pentecost As he comes to Naim he meets with a dead man carried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Talmudick Language for they might not bury within their Cities no nor at the Levites Cities within the compass of that ground without the City that was allotted for its suburbs Maym. in Shemitah veiobel per. 13. If Jerusalem went parallel with the Levites Cities in this as it did in other things Christs Sepulchre will not prove so near the City as it hath been commonly reputed He raiseth this dead man openly and in the sight of all the company there present which was very great and yet when afterward he raiseth Jairus daughter he chargeth that those that had seen him do the miracle which were but five persons that they should tell no man what was done Luk. 8. 56. which prohibition was given rather in regard of the place where it was done then in any other respect it being in Capernaunt against which City he had denounced a curse before SECTION XXXI LUKE Chap. VII from vers 18. to ver 36. MATTH Chap. XI from ver 2. to ver 20. JOHNS Message to Christ â— Christs testimony of John THE Transition of Luke from the Stories before about the raising of the dead man and healing the Centurions Servant And the Disciples of John shewed him of all these things
David took the Spear and cruse meaning Abishai by Davids appointment 2 King 22. 16. The Book which the King of Judah hath read that is which they have read before him as 2 Chron. 34. 24. explains it c. Jesus himself baptizeth not 1. Because he was not sent so much to Baptize as to preach as Paul also saith of himself 1 Cor. 1. 17. 2. Because it might have been taken as a thing something improper for Christ to have baptized in his own name 3. The baptizing that was most proper for Christ to use was not with water but with the Holy Ghost Act. 1. 5. 4. Because he would prevent all quarrellings and disputes among men about their Baptism which might have risen if some had been baptized by Christ and others only by his Disciples It is no doubt but these Disciples of Christ that baptized others were baptized themselves Now who baptized them Not Christ for he Baptized none but they were baptized by John the Baptist for it is apparent that some of them were baptized by him Joh. 1. 35. 37. 40. and that teacheth us also to judge so of the rest And by this very thing it is evident that the Baptism of John and the Baptism of the Apostles was but one and the same whatsoever the Schoolmen have said to the contrary unless the Disciples baptized others with a better Baptism than they themselves were baptized with Observe that the administration of the Ordinances of Christ by his Ministers according to his institution is as his own work The Disciples baptizing is called his baptizing Vers. 23. And Iohn also was Baptizing His Sun is now ere long to set and the Evangelist here giveth you account of his last actions and Ministery whilest he was abroad and at his liberty If his imprisonment were but a little before Christs departure into Galilee mentioned in the next chapter as it is like it was he had been a publick preacher and baptizing near upon twenty months §. In Aenon near Salim c. 1. I cannot hold that this Salim was a City near Sichem as the most general opinion doth from Gen. 33. 18. where the LXX and divers others render as our English doth And Jacob came to Salem a City of Sichem For 1. It is Salem there and not Salim 2. It may be as well and is generally by the Jews rendred Jacob come safe to the City Sichem for till then he had no miscarriage in his family as he had afterward 3. The Scripture in all the Chorography of Ephraim never nameth any such place as Salim 4. The ground that Jacob bought Gen. 33. 19. was before Sichem and not before a Salem Joh. 4. v. 5 6. c. 5. If Salem and Aenon were near Sichem they were in Samaria and what had John to do among the Samaritans See Matth. 10. 5. 15. 24. 2. Salim and Aenon appear to be on this side Jordan westward from v. 26. They came to John and said to him Rabbi he that was with thee beyond Jordan to whom thou barest witness behold he baptizeth c. Now 1. Bethabara beyond Jordan was the only place that the Evangelist had mentioned before of Johns Baptizing and he speaketh according to his own story and so in Chap. 10. 40. he calleth it the place where John first baptized speaking still according to his own story for that was the first place that he had named And 2. at Bethabara had John pointed out Christ and born witness to him so that Disciples there began first to follow him therefore it appeareth by their speech that came to John ver 26. that Bethabara and Aenon were on the two several sides of Jordan Bethabara beyond and Aenon on this side 3. I should as soon look for Aenon and Salim in Galilee as in any other place that I have found mentioned by those that expounded this place For 1. Since Christ was first to appear in Galilee why should not his forerunner appear there also before him How much more proper is it to hold that as John baptized in Judea and there Christ was baptized of him and in Peraea or beyond Jordan and there Christ was pointed out by him so that also he baptized in Galilee and there Christ succeeded him then of all places to let him miss Galilee where Christ did first shew himself How could Herod whose residence and place was in Galilee and John come into so great converse and acquaintance as the Gospel giveth evidence they did Mark 6. 20. if John resided not in Galilee as well as Herod 3. The Septuagint mention a Salim in Galilee in the Tribe of Issachar Josh. 19. 22. differing indeed from the Hebrew Text but naming the place as may be supposed as it was called in their time as the Chaldee Paraphr also use to do Shaalim in 1 Sam. 9. 4. in some Editions of the Septuagint is written Saalim which whether it may not be the same with their Salim in Josh. 19. 22. and whether the Evangelist here refer not to that word and place I leave it to be discussed by others and whether Aenon in the Septuagint in Josh. 15. 61. can be to our purpose here 4. There is one stumbling block lies in the way of this mine opinion which holds Aenon and Salim to be in Galilee and that is in that Josephus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John Baptist upon Herods suspition was sent Prisoner to Machaerus Antiq. 18. lib. 7. Now Machaerus Castle was in Peraea or beyond Jordan on the North-east part of that Country and confining upon Arabia which was a great distance from Galilee as the same Author averreth De Bel. lib. 3. cap. 4. to which scruple satisfaction may be given also from the same Author For it appeareth by him that the pretence of Herods imprisoning John was fear of innovation in regard of the peoples high esteem of him though the true cause indeed was about Herodias That Machaerus was a frontier garrison between the territory of Herod for he had land there though so far from Galilee but upon what title here is not a place to insist to shew and of his Father in Law Aretas King of Arabia whose daughter he put away when he took Herodias upon which occasion there was long and sad war betwixt Aretas and him therefore that he might secure John far enough from the people amongst whom he had so high repute and sure enough from rescue and tumult about him he got him into that strong hold so remote and whether he lay not there with his Army when John was beheaded it will be a more seasonable place to examine at the story of his beheading when the Lord shall bring us thither 5. I should rather take Aenon for the name of some large and spacious compass of ground full of fresh springs and waters than for any one particular Town River or City As Sharon was a large champaign from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to let loose
restoring that which he had unjustly taken away does not do that which is his duty And again i i i i i i Hal. 5. He that steals any thing from his Neighbour yea though it be but a farthing and swears falsly is bound to restitution meeting the wronged party halfway See also Baal Turim upon Levit. Ch. VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Maimon in Gezala cap. 8. An oblation is not offered for a sin unless that which is wrongfully taken away be first restored either to the owner or the Priest In like manner He that swears falsely either of the Pruta small mony l Cap. 7. or what the Pruta is worth is bound to enquire after the owner even as far as the Islands in the Sea and to make restitution Observe how provision is here made for pecuniary damages only and bare restitution which might be done without a charitable mind and a brotherly heart But Christ urgeth charity reconciliation of mind and a pure desire of reunion with our offended brother and that not only in mony matters but in any other and for what ever cause wherein our Neighbour complains that he is grieved VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leave there thy gift before the Altar THIS business was altogether unusual in gifts offered at the Altar in such a cause We read indeed of the drink offering delayed after the sacrifice was offered m m m m m m Tosophta ad Corbanoth cap. 5. For the Wise men say that a man is not held in his sin when the drink offering is put off by some delay because one may offer his sacrifice to day but his drink offering twenty days hence We read also that the oblation of a sacrifice presented even at the Altar in some cases hath not only been delayed but the sacrifice it self hath been rejected that is if in that instant discovery was made in sacrificing the beast either of a blemish or of somewhat else whereby it became an illegal sacrifice or if some uncleanness or other cause appeared in the Offerer whereby he was rendred unfit for the present to offer a gift Of which things causing the oblation of the sacrifice already presented at the Altar to be deferred the Hebrew Lawyers speak much But among those things we do not meet at all with this whereof our Saviour is here speaking so that he seems to enjoyn some new matter and not new alone but seemingly impossible For the offended Brother might perhaps be absent in the furthest parts of the land of Israel so that he could not be spoke with and his pardon asked in very many days after and what shall become of the beast in the mean time which is left at the Altar It is a wonder indeed that our Saviour treating of the worship at the Altar should prescribe such a duty which was both unusual in such a case and next to impossible But it is answered I. It was a custome and a law among the Jewes that the sacrifices of particular men should not presently as soon as they were due be brought to the Altar but that they should be reserved to the Feast next following whatsoever that were whether the Passover or Pentecost or Tabernacles to be then offered Teeming women women that n Bab. Sanhedt fol. 11. 1. have the Gonorrhea and men that have the Gonorrhea reserve their pigeons until they go up to the feast o o o o o o Hierof Rosh hashanah fol. 56. 2. The Oblations which were devoted before the Feast shall be offered at the Feast for it is said These things shall ye do in their Solemnities c. But now all the Israelites were present at the Feasts and any Brother against whom one had sinned was not then far off from the Altar Unto which time and custome of the Nation it is equal to think Christ alluded II. He does silently chastise the curiosity used in deferring of a sacrifice brought about lesser matters when this that was greater was unregarded And he teacheth that God is worshipped in vain without true charity to our brother The same also in effect do the p p p p p p Bab. Ioma fol. 87. 1. Gemarists confess VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whilst thou art in the way with him THAT is while thou goest with him to the Magistrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Magistrate Luke XII 58. Where there is a clear distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Magistrate and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judg so that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistrate or Ruler one may understand the Judges in the lower Sanhedrins by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg the Judges in the highest That allusion is here made to contentions about many matters sufficiently appears from the following words vers 26. Thou shalt by no means come out of prison till thou hast paid the uttermost farthing q q q q q q Sanhedr c. 1. hal 1. Now it was the business of the Bench that consisted of three men to judg of such matters The words therefore of the verse have this sense Does your Neighbour accuse you of some dammage or of mony that is due to him And are ye now going in the way to the Bench of Three to commence the Suit compound with your Adversary lest he compel you to some higher Tribunal where your danger will be greater r r r r r r Maimon in Sanhedr cap. 6. For if the Lender say to the Debtor let us go that judgment may be had of our case from the chief Sanhedrin they force the Debtor to go up thence with him In like manner If any accuse another of some thing taken away from him or of some dammage done him and he that is the accuser will have the higher Sanhedrin to judg of the Suite they force the Debtor to go up thence with him And so it is done in all other things of that nature Before Christ had argued from piety that men should seek to be reconciled now he argues from prudence and an honest care of a mans self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Iudg deliver thee to the Officer A word answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Executioner a Whipper among the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges and Offices shalt thou make thee in all thy gates Deut. XVI 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s s s s s s Maimon Sanhedr cap. 1. are Vergers and scourge bearers Executioners who stand before the Judges These go through the lanes and streets and Inns and take care about weights and measures and scourge those that do amiss But all their business is by the order of the Judges Whosoever they see doing evil they bring before the Judges c. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t Bab. Schabb. fol.
Whosoever putteth away his wife let him give her a bill of Divorsement NOtice is to be taken how our Saviour passeth into these words namely by using the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it hath been said This particle hath this Emphasis in this place that it whispers a silent objection which is answered in the following verse Christ had said Whosoever looks upon a woman to lust after her hath committed adultery already But the Jewish Lawyers said If any one sees a woman which he is delighted withal above his wife let him dismiss his wife and marry her Among the Chapters of Talmudical Doctrine we meet with none concerning which it is treated more largely and more to a punctilio than of Divorces and yet there the chief care is not so much of a just cause of it as of the manner and form of doing it To him that turns over the Book Gittim as also indeed the whole Seder Nashim that part of the Talmud that treats of women the diligence of the Masters about this matter will appear such that they seem to have dwelt not without some complacency upon this article above all others God indeed granted to that Nation a Law concerning Divorces Deut. XXIV 1. permitted only for the hardness of their hearts Mat. XIX 8. In which permission nevertheless they boast as though it were indulged them by more priviledg When God had established that fatal Law of punishing Adultery by death Deut. XXII for the terror of the people and for their avoiding of that sin the same merciful God foreseeing also how hard occasion being taken from this Law the issue of this might be to the women by reason of the roughness of the men lusting perhaps after other women and loathing their own wives he more graciously provided against such kind of wife-killing by a Law mitigating the former and allowed the putting away a wife in the same case concerning which that fatal Law was given namely in the case of Adultery So that that Law of Divorce in the exhibition of it implied their hearts to be hard and in the use of it they shewed them to be carnal And yet hear them thus boasting of that Law k k k k k k Hieros in Kiddushin fol. 158. 3. The Lord of Israel saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he hateth putting away Mal. II. 16. Through the whole Chapter saith R. Chananiah in the name of R. Phinâ—has he is called the Lord of Hosts but here of Israel that it might appear that God subscribed not his name to Divorces but only among the Israelites As if he should say To the Israelites I have granted the putting away of wives to the Gentiles I have not granted it R. Chaijah Rabbah saith Divorces are not granted to the Nations of the World Some of them interpreted this Law of Moses as by right they ought to interpret it of the case of Adultery only l l l l l l Gittin cap. 9. hal ult The School of Shammai said a wife is not to be divorced unless for filthiness that is Adultery only because it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he hath found filthy nakedness in her that is Adultery m m m m m m Gemara â—b Rabh Papa said If he find not adultery in her what then Rabba answered When the merciful God revealed concerning him that corrupted a maid that it was not lawful for him to put her away in his whole life Deut. XXII 29. you are thence taught concerning the matter propounded that it is not lawful to put her away if he shall not find filthiness in his wiâ—e With the like honesty have some commented upon those words cited out of the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he hateth putting away n n n n n n Ibid. R. Jochanan saith The putting away of a wife is odious Which others also have granted indeed of the first wife but not of those that a man took to himself over and above For this is approved among them for a Canon o o o o o o Maimon in Gerushin cap. 10. Let no man put away his first wife unless for adultery And p p p p p p Gittin in the place above R. Eliezer saith for the divorcing of the first wife even the Altar it self sheds tears Which Gloss they fetch from thence where it is said Let no man deal treacherously towards the wife of his youth Mal. II. 15. The Jews used Polygamy and the divorcing of their wives with one and the same license and this that they might have change and all for the sake of lust q q q q q q Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 10 14. It is lawful say they to have many wives together even as many as you will but our wise men have decreed that no man have above four wives But they restrained this not so much out of some principles of chastity as that least a man being burdened with many wives might not be able to afford them food and clothing and due benevolence for thus they comment concerning this bridle of Polygamy For what causes they put away their wives there is no need to enquire for this they did for any cause of their own free will I. It is commanded to divorce a wise that is not of good behaviour and who is not modest as becomes a daughter of Israel So they speak in Maimonides and Gittin in the place above specified Where this also is added in the Gemarists R. Meir saith As men have their pleasures concerning their meat and their drink so also concerning their wives This man takes out a fly found in his cup and yet will not drink after such a manner did Papus ben Judah carry himself who as often as he went forth bolted the doers and shut in his wife Another takes out a fly found in his cup and drinks up his cup that he doth who sees his wife talking freely with her neighbours and kinsfolks and yet allows of it And there is another who if he find a fly in his basket eats it and this is the part of an evil man who sees his wife going out without a vail upon her head and with a bare neck and sees her washing in the baths where men are wont to wash and yet cares not for it whereas he is bound by the Law to put her away II. r r r r r r Maimonides in the place above If any man hate his wife let him put her away excepting only that wife that he first married In like manner R. Judah thus interprets that of the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he hate her let him put her away Which sense some Versions dangerously enough have followed R. Solomon expresses the sense of that place thus It is commanded to put away ones wife if she obtain not favour in the eyes of her
which God forbid as it was to Abraham from whom proceeded Ismael and to Isaac from whom proceeded Esau. His sons said unto him Hear Israel the Lord our God is one Lord as in thy heart there is but one so in our hearts there is but one At that time our father Jacob began and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed be the Name of the Glory of his Kingdom for ever and ever The Rabbins said What shall we do Shall we say this Doxology Our Master Moses said it not Shall we not say it Our Father Jacob said it Therefore it was appointed to say it softly c. You see how very publick the use of this Doxology was and how very private too Being a Response it was pronounced in the Temple by all with a loud voice being an ejaculation it was spoken in the Phylacterical prayers by every single man in a very low voice And you see how great an agreement it hath with the Conclusion of the Lords prayer For thine is the Kingdom c. III. As they answered Amen not at all in the publick prayers in the Temple so they seldom joyned it to the end of their private prayers In the Synagogue indeed the people answered Amen to the prayers made by the Minister and also at home when the Master of the family blessed or prayed but seldom or indeed never any one praying privately joyned this to the end of his prayers And now to apply those things which have been said to the matter under our hands consider the following things 1. That this prayer was twice delivered by our Saviour first in this Sermon in the Mount when he was not asked and afterwards when he was asked almost half a year after Luke XI 2. That this Conclusion is added in St. Matthew For thine is the Kingdom c. But in St. Luke it is not In St. Matthew is added moreover the word Amen but in St. Luke it is wanting Upon the whole matter therefore we infer I. That Christ in exhibiting this form of prayer followed a very usual rite and custom of the Nation II. That the Disciples also receiving this form delivered to them could not but receive it according to the manner and sense of the Nation usual in such cases since he introduced no exception at all from that general rule and custom III. That he scarcely could signifie his mind that this prayer should be universally and constantly used by any marks or signs more clear than those which be made use of For First He commanded all without any exception or distinction After this manner pray ye And When ye pray say Our Father c. Secondly As according to the ordinary custom of the Nation Forms of prayer delivered by the Masters to their Scholars were to be used and were used by them all indifferently and without distinction of persons so also He neither suggested any thing concerning this his prayer either besides the common custom or contrary to it Thirdly The Form it self carries along with it certain characters both of its publick and private and constant use It may certainly with good reason be asked why since Christ had delivered this prayer in such plain words in his Sermon upon the Mount this command moreover being added After this manner pray ye it was desired again that he would teach them to pray What had they forgotten that prayer that was given them there Were they ignorant that it was given them for a form of prayer and so to be used But this seems rather the cause why they desired a second time a form of prayer namely because they might reckon that first for a publick form of prayer since this might easily be evinced both by the addition of the Conclusion so like the publick Response in the Temple and especially by the addition of Amen used only in publick Assemblies therefore they beseech him again that he would teach them to pray privately and he repeats the same form but omits the Conclusion and Amen which savoured of publick use Therefore you have in the Conclusion a sign of the publick use by the agreement of it to the Response in the Temple and of the private by the agreement of it to the ejaculation in the Phylacterical prayers A sign of the publick use was in the addition of Amen a sign of the private use was in the absence of it a sign of both in the conformity of the whole to the custom of the Nation Christ taught his Disciples to pray as John had taught his Luke XI 1. John taught his as the Masters among the Jews had theirs by yeilding them a form to be used by all theirs daily verbatim and in terms VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They disfigure their faces THAT is they disguised their faces with ashes as he heretofore upon another cause 1 King XX. 38. f f f f f f Taanith c. 2 In the publick fasts every one took ashes and put upon his head g g g g g g Juchasin f. 59 They say of R. Joshua ben Ananiah that all the days of his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his face was black by reason of his fastings h h h h h h Bab. Sotah fol. 12. 1. Why is his name called Ashur 1 Chron. IV. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because his face was black by fastings Here let that of Seneca come in i i i i i i Epist. 5. This is against nature to hate easie cleanliness and to affect nastiness VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But thou when thou fastest anoint thy head c. FOR those that fasted neither anointed themselves nor washed k k k k k k Joma cap. 8. hal 1. On the day of expiation it was forbidden to eat to drink to wash to anoint themselves to put on their Sandals to lye with their wives But the King and the Bride may wash their faces and a midwife may put on her Sandals See the l l l l l l Fol. 77. 2. Babylonian Gemara here See also the Babylonian Talmud in the Tract m m m m m m Fol. 12. 2. 8 132. Taanith concerning other fasts and the fasts of private men They were wont to anoint their bodies and heads upon a threefold reason I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For â—iner dress n n n n n n Hieros in Maasar Sheni fol. 53. 2. Schab fol. 12. 1 Anointing is permitted to be used on the Sabbath whether it be for ornament or not for ornament On the day of expiation both are forbidden On the ninth day of the month Ab and in the publick fasts anointing for dress is forbid anointing not for dress is allowed II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They anointed themselves often not for excess or bravery or delight but for the healing of some disease or for the health of the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o
Heathens that is lost p p p p p p Nedarin cap. 3. hal 4. It is lawful for Publicans to swear that is an Oblation which is not that you are of the Kings retinue when you are not c. that is Publicans may deceive and that by Oath VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whatsoever ye shall bind on earth c. THESE words depend upon the former he had been speaking concerning being loosed from the office of a brother in a particular case now he speaks of the Authority and Power of the Apostles of loosing and binding any thing whatsoever seemed them good being guided in all things by the Holy Ghost We have explained the sense of this Phrase at Chap. XVI and he gives the same Authority in respect of this to all the Apostles here as he did to Peter there who were all to be partakers of the same Spirit and of the same Gifts This power was built upon that noble and most self-sufficient Foundation Joh. XVI 13. The Spirit of Truth shall lead you into all Truth There lies an Emphasis in those words Into all truth I deny that any one any where at any time was led or to be led into all Truth from the Ascension of Christ unto the worlds end beside the Apostles Every holy man certainly is led into all truth necessary to him for salvation but the Apostles were led into all truth necessary both for themselves and the whole Church because they were to deliver a rule of Faith and Manners to the whole Church throughout all Ages Hence whatsoever they should confirm in the Law was to be confirmed whatsoever they should abolish was to abolished since they were endowed as to all things with a Spirit of Infalibillity guiding them by the hand into all truth VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That if two of you shall agree upon earth c. AND these words do closely agree with those that went before There the speech was concerning the Apostles determination in all things respecting men Here concerning their Grace and Power of obtaining things from God I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two of you Hence Peter and John act joyntly together among the Jews Acts II. III. c. and they act joyntly among the Samaritans Acts VIII 14. and Paul and Barnabas among the Gentiles Acts XIII 2. This bond being broke by Barnabas the spirit is doubled as it were upon Paul II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agree together That is to obtain something from God which appears also from the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Touching any thing that they shall ask suppose concerning conferring the Spirit by the imposition of hands of doing this or that Miracle c. VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For where two or three are gathered together in my name there I am in the midst of them THE like do the Rabbins speak of two or three sitting in Judgment that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The divine presence is in the midst of them VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall I forgive him until seven times THIS Question of Peter respects the words of our Saviour Ver. 15. How far shall I forgive my brother before I proceed to the Extremity What Seven times he thought that he had measured out by these words a large Charity being in a manner double to that which was prescribed by the Schools q He that is wronged ◠Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 5. say they is forbidden to be difficult to pardon for that is not the manner of the seed of Israel But when the offender implores him once and again and it appears he repents of his deed let him pardon him and whosoever is most ready to pardon is most praise worthy It is well but there lies a snake under it r r r r r r Bab. Jomah fol. 86. ◠For say they they pardon a man once that sins against another Secondly they pardon him Thirdly they pardon him Fourthly they do not pardon him c. CHAP. XIX VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He came unto the coasts of Iudea beyond Iordan IF it were barely said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Coasts of Judea beyond Jordan by the Coasts of Judea one might understand the bounds of the Jews beyond Jordan Nor does such a construction want its parallel in Josephus for Hyrcanus saith he built a fortification the name of which was Tyre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Between Arabia and Judea beyond Jordan not far from Essebonitis a a a a a a Antiq. lib. 12. chap. 5. But see Mark here Chap. X. 1 relating the same storie with this our Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He came saith he into the coasts of Judea taking a journey from Galilee along the Country beyond Jordan VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it lawful for a man to put away his wife for every cause OF the causes ridiculous shall I call them or wicked for which they put away their wives we have spoke at Chap. V. ver 31. We will produce only one example here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Rabh went to Darsis whither as the Gloss saith he often went he made a public proclamation What woman will have me for a day Rabh Nachman when he went to Sacnezib made a public proclamation What woman will have me for a day The Gloss is Is there any woman who will be my wife while ◠tarry in this place The Question here propounded by the Pharisees was disputed in the Schools and they divided into parties concerning it as we have noted before For the School of Shammai permitted not divorces but only in the case of Adultery the School of Hillel otherwise b b b b b b See Hierof Sotah fol. 16. 2. VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Because Moses for the hardness of your hearts suffered c. INterpreters ordinarily understand this of the unkindness of men towards their wives and that not illy but at first sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hardness of heart for the most part in Scripture denotes rather obduration against God than against men Examples occur every where Nor does this sense want its fitness in this place not to exclude the other but to be joyned with it here I. That God delivered that rebellious people for the hardness of their hearts to spiritual fornication that is to Idolatry sufficiently appears out of sacred Story and particularly from these words of the first Martyr Stephen Acts VII 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God turne d and gave them up to worship the host of heaven c. And they seem not less given up to carnal fornication if you observe the horrid records of their Adulteries in the holy Scripture and their not less horrid allowances of divorces and polygamies in the books of the Talmudists so that the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of gold Whereupon Rabban Simeon ben Gamaliel said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this Temple I will not lye down this night unless they be sold for pence of silver c. Going into the Council house he thus decreed A woman of five undoubted labours or of five undoubted fluxes shall be bound only to make one offering whereby Doves were sold that very day for two farthings The offering for women after childbirth and fluxes for their purification were Pigeons c. m m m m m m Levit. XII XV. But now when they went up to Jerusalem with their offerings at the Feasts only there was at that time a greater number of beasts Pigeons and Turtles c. requisite See what we have said at the fifth Chapter and the three and twentieth verse VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The children crying in the Temple and saying Hosanna CHildren from their first infancy were taught to manage the bundles to shake them and in shaking to sing Hosanna n n n n n n Succah chap. 3. halac last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A child so soon as he knows how to wave the bundle is bound to carry a bundle Where the Gemara saith thus The Rabbins teach that so soon as a little child can be taught to manage a bundle he is bound to carry one so soon as he knows how to veil himself he must put on the borders as soon as he knows how to keep his fathers Phylacteries he must put on his own as soon as he can speak let his father teach him the Law and to say the Phylacteries c. VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Found nothing thereon but leaves only THIS place is not a little obscure being compared with Mark who seems to say that therefore figs were not found on this tree because it was not yet the time of figs o o o o o o Mark XI 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why then did our Saviour expect figs when he might certainly know that it was not yet the time of figs And why not finding them did he curse the tree being innocent and agreeable to its own nature I. We will first consider the situation of this tree Our Evangelist saith that it was in the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This minds me of a distinction us'd very often by the Talmudists between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is between the fruits of trees of common right which did not belong to any peculiar Master but grew in woody places or in common fields and the fruits of trees which grew in Gardens Orchyards or Fields that had a proper owner How much difference was made between these fruits by the Canonists as to tything and as to eating is in many places to be met with through the whole Classis intitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeds This fig-tree seems to have been of the former kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wild fig-tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 growing in a place or field not belonging to any one in particular but common to all So that our Saviour did not injure any particular person when he caus'd this tree to wither but it was such a tree that it could not be said of it that it was Mine or Thine II. He found nothing thereon but leaves because the time of figs was not yet a great while p p p p p p As before 1. q q q q q q Bab. Pâ—sacâ—in fol. 52. 2. At what time in the seventh year do they forbear to lop their trees The School of Shammai saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All trees from that time they bring forth leaves The Gloss the beginning of leaves is in the days of Nisan 2. r r r r r r Jerus Sheviith fol. 35. 4. Rabban Simeon ben Gamaliel saith from the putting forth of leaves till there be green figs is fifty days from the green figs till the buds fall off fifty days and from that time till the figs be ripe are fifty days If therefore the first putting our of the leaves was in the month Nisan and that was five months time before the figs came to be ripe it is plain enough that the figs of that year coming on were not expected by our Saviour nor could be expected That we may pursue the matter somewhat home and make it appear that the Text of Mark as it is commonly read for the time of figs was not yet is uncorrupted I. We must first observe what is said about the intercalation of the year They intercalate the year upon three accounts For the green ear for the fruit of the tree and for Tekupha s s s s s s Baâ— Sanhedr sol 11. 2. Maimonides is more large t t t t t t Kiddush Hodesh chap. 4. whom see Now if you ask what means the intercalation for the fruit of the tree The Gloss answers If the fruit be not ripened till Pentecost is past they intercalate the year because Pentecost is the time of bringing the first fruits and if at that time one should not bring them along with him when he comes to the feast he would be oblig'd to make another journy But now this is not to be understood of all trees but of some only which put forth their fruit about the time of the Passover and have them ripe at the feast of Pentecost For thus Maimonides in the place cited If the Connoil sees that there is not yet any green ear and that the fruit of the trees which used to bud at the feast of the Passover is not yet budded mark that used to bud moved by these two causes they intercalate the year Among these the figtree can by no means be reckoned For since our Saviour being witness u u u u u u Metth. XXIV 32. â— the putting forth of its leaves is a sign that Summer is at hand you could not expect any ripe figs nay according to the Talmudists not so much as the putting out of leaves before the Passover When it is before said that Pentecost was the time of bringing the first fruits it must not be so understood as if the first fruits of all trees were then to be brought but that before Pentecost it was not lawful to bring any for thus it is provided for by a plain Canon The first-fruits are not to be brought before Pentecost The inhabitants of Mount Zeboim brought theirs before Pentecost but they did not receive them of them because it is said in the Law And the feast of harvest the first fruit of thy labours which thou hast sowen in thy field w w w w w w Exod. XXIII 16. Biccurim chap. 1. hal 3. II. There are several kinds of figs mentioned in the Talmudists besides these common ones namely figs of a better sort which grew in gardens and Paradices 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
another III. To omit the departure of the wife from the husband for the causes of lust as Herodias departed from Philip to be married to Herod and Drusilla from Aziz and married Felix m m m m m m Joseph Antiq lib. 20. c. â— A perverse wife might compel her husband to put her away A n n n n n n Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 14 wife which refuseth to lye with her husband is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebellious And they demand of her why she is so rebellious if she answers I despise him and cannot endure his bed they compel him to put her away for a time Yea o o o o o o Berish. Rabb in the place last quoted R. Jochanan saith A wife may put away her husband Those departures therefore the Apostle altogether forbids And when vers 11. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But and if she depart he doth not so much tolerate them as supposes them to happen and provides against them all as much as may be by the following rules Let her remain unmarried or be reconciled to her husband VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be reconciled to her husband COmpare Deut. XXIV 4. Her former husband which sent her away may not take her again to be his wife For the bond which was there made is not dissolved here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p p p p p p Jevamoth fol. 90. 2. He makes it void it is made void they are the words of Rabbi The Gloss is The husband sends a bill of divorse to the wife if either he himself afterwards goes to his wife or sends a messenger to him saying The bill of Divorse which I sent to thee let it stand for nothing it is nothing A Tradition In former times he compelled the Bench in another place who would make void the Bill and made not the thing known to his wife Gamaliel the Elder appointed that they should not do this because sometimes the wife not knowing of the withdrawing of the Bill marrieth another and so hath bastard children Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reconciliation after a Divorse but the Apostle speaks not in this place of Divorse and yet the Jews by their practice shewed that they thought the bond of marriage was loosed by any Divorse for they admitted second marriages VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now are your children holy A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unclean and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy denote not children unlawfully begotten and lawfully begotten but Heathenism and Christianism There is indeed this Tradition among the Jews q q q q q q Maimon Issureâ— Biah c. 12. A son by unlawful wedlock that is unlawful by consangunity is a son of the man in all regards and is to be reputed for an Israelite although he be misbegotten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But a son begotten of a Heathen woman is not his son Where the Gloss He is not called the son of the man but the son of the woman But the present discourse of the Apostle turns not upon this hing namely whether a son sprung from parents whereof one was a Christian the other a Heathen be a legitimate issue but whether it be a Christian issue For it is sufficiently known that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy is very frequently taken for those that profess Christianity and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness in the Talmudists is taken in a like sense Au r r r r r r 〈◊〉 fol. 42. 1. husband and wife being made Proselytes are separated from each other ninety days that distinction may be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Between an issue born in holiness and an issue born out of holiness s s s s s s 〈◊〉 fol. 44. 2. The daughter of a Proselytess made a Proselytess with her mother if she play the whore after espousal is to be strangled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if she conceive without Holiness and bring forth in holiness then she is to be stoned Again t t t t t t Maiâ—â—â— Issâ—â—es â—iah cap. 15 A Proselytess which was married to a Proselyte and they beget a son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although both his conception and his birth be in Holiness yet it is permitted him to marry a bastard woman You see at first sight what that expression In Holiness means An offspring born out of Holiness was an offspring born while the Parents were yet Heathens Within Holiness when they were now made Proselytes In the same sense the Apostle Your children are born in Holiness that is within Christianity if either father or mother be Christian. And the children themselves are holy that is Christians The Heatheus were reckoned by the Jews for unclean and so unclean indeed that they could not contract uncleanness no not from the most unclean thing a Sepulchre u u u u u u Hieros Pesach fol. 36. 2. Hence Heathen children were to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unclean and the children of Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy To which sense very well known to the Nation the Apostle alludes in these words VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him not become uncircumcised IN Talmudic Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him not draw his foreskin x x x x x x Berish. Rebâ— fol. 46. Let Circumcision be four or five times repeated if any one be so often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drawn uncircumcised Again y y y y y y Hieros Jevamoth fol. 9. 1. There were many in the days of Ben Cozba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who drew over the foreskin that were again circumcised And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z z z z z z R. Nissim in Jevamoth fol. 428. 2. A Tradition He whose foreskin is drawn over is to be circumcised again The Interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drawn is this if after he had been circumcised the foreskin is drawn over either by men or by some sickness There were many in the days of Ben Cozba who had been circumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose foreskin they drew over by force in the City Betar But Ben Cozba prevailed and reigned two years and an half And they were circumcised again in his days VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circumcision is nothing AMong many things which may here be spoken we will observe only two one from the very practice of the Jews the other from the chief end of circumcision I. You will wonder perhaps Reader when you hear that some Jews always went uncircumcised yea that some Priests not circumcised ministred at the Altar and that without the complaint of any and indeed without any fault But the Fathers of the Traditions themselves do confess this Very frequent mention is made in the Talmudists of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An uncircumcised
Lords day They celebrated it and made no manner of scruple as appears concerning it but they would have their old festival days retained too and they disputed not at all whether the Lords day were to be celebrated but whether the Jewish Sabbath were not to be celebrated also So they admitted Baptism but it went against them not to admit Circumcision also And so also in some other Articles of Judaism not rejecting the Gospel but superinducing something of Judaism As I have ordained in the Churches of Galatia saith the Apostle so do ye also On every first day of the Week c. And yet the same Apostle saith of the same Galatians Ye observe days and months Not that they refused the Christian Sabbath but that they retained the Jewish Sabbaths II. The Lords day sufficiently commended it self by its own authority nor could the institution of it at all be doubted by the converted Gentiles as never knowing or at least owning any other Sabbath nor by the converted Jews if they acknowledged Jesus for the true Messias because they had learnt in their Schools that Messiah should make a new Law as Moses had made the old And that also which they had drunk in from their cradles that Messiah should not abolish the Institutions of Moses but raise them higher and make them more splendid although it might be more a scruple among them of the abolishing the Jewish Sabbath yet it could make none of superinducing the Christian Sabbath III. In that controversie of the change of the Sabbath from the Jewish to the Christian which some prosecute too much without any cause they reckon the Scriptures silence concerning the Institution of the Lords day for a denial of the thing as if it were by no means to be believed because it is not expressed in plain words Among many things said in that case let us put in these few I. The Holy Text indeed is silent of this matter while the scene of Christian affairs is laying in Judea mention being only made by the Evangelists of the appearances of Christ the first day of the week namely on that day wherein he arose from the dead and the first day of the week following Joh. XX. 26. But when the scene is transferred to the Gentiles then there is very open mention of it namely in this place and Act. XX. 7. and Revel I. 10. II. For the chief care concerning mentioning the Sabbath was this that mention might be made of that Sabbath which was to be among the Gentile Churches and was to endure for ever And of that mention is most evidently made in the history of those Churches III. Therefore the former silence does by no means argue that the Apostles and Disciples in Judea converted to the faith did not celebrate the Lords Day or that they observed it not by Divine Institution but by good right and reason the mention of it is reserved to its most proper place that is in the story of the Gentile Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laying up For these saith Beza are true riches laid up in Heaven c. By occasion of whose words let us add these few passages of the same subject A b b b b b b Bab. Cheâ—ubâ— fol. 66. 2. certain woman came to Rabban Jochanan ben Zaccai and said Sir vouchsafe me sustinence To whom he answered And who art thou my daughter I saith she am the daughter of Nicodemus ben Gorion And replied he O daughter what is become of the riches of the family of thy Father She answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Rabbi Do not they use this Proverb at Jerusalem The salt of riches is the want of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But those that stood by said to her But mercy or alms is their salt Where the Gloss is Whosoever will season his riches that is make them not to putrifie let him bestow them in alms and the want of riches arising from such a cause is the seasoning of them VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I do pass through Macedonia THERE is a division about the sense and translation of these words and here indeed the whole hinge of the controversie turns upon the place whence this Epistle was writ There are some that render it to this sense I am now passing through Macedonia which without doubt he did whosoever he were who first joyned those words to the end of the Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first Epistle to the Corinthians was written from Philippi and they must do the same who think it sent from thence But the Vulgar and Interlineary Interpreter For I shall pass through Macedonia in the future tense is more true and best of all For that this Epistle was sent from Ephesus these and other things make plain I. That the Apostle salutes the Corinthians in the name of the Churches of Asia which it is probable he would not at all have done if he now were in Macedonia But be it granted that he very lately coming out of Asia carried the salutations of those Churches along with him it is as improbable that he would not also salute them in the name of the Churches of Macedonia II. It appears that he wrote this Epistle before he came into Macedonia from what he saith in the second Epistle Chap. II. 12 13. and Chap. VII 5 6 7. For when he met not Titus at Troas whom together with Stephanus Fortunatus and Achaicus he had sent to Corinth with this Epistle nor as yet could know what fruit it had gained among the Corinthians he hastned a journey into Macedonia And when he came thither and found not Titus there he stayed for some time with an unquiet mind until Titus the messenger of good news at last came III. He saith vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall tarry in Ephesus as if he would say Here at Ephesus where now I am I shall remain until Pentecost VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I will tarry in Ephesus WHETHER he tarried at Ephesus until the time determined by him that is Pentecost or the uproar of Demetrius drove him away thence sooner is uncertain Being driven thence Macedonia received him as is related Act. XX. Where although among his travails there is no mention of his journy to Corinth yet thither he travailed while his companions went before to Troas and expected him there VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For a door is opened to me c. See Act. XIX 17 18 19 20. VERS X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if Timothy come THIS place deceived him again who added the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Underwriting to this Epistle in whose fancy Timothy was sent with Stephanus Fortunatus and Achaicus to bring the Epistle to the Corinthians by no light mistake for Timothy indeed was sent but from Ephesus into Macedonia with Erastus Act. XIX 22. to see the Corinthians in his return but not at all sent
such as I described unto you false Teachers that pretended to the Spirit and to preach and work Miracles by the Spirit And I shall discourse a little concerning the great delusion that is by pretence of the Spirit and this the rather that I may speak something like in subsequence to that I treated upon at our last Meeting Then I exhorted you to hold Communion by the example of Christ. For separation I then told you was the undoing of our Church Now I give caution against the pretence of those that Preach and Expound Scripture by the Spirit For that is the cause of Separation and hath proved the ruine of Religion And although this change of times doth seem to promise that this delusion in time will dye so that the present discourse may seem not so very pertinent yet doth that mischief now live move delude and captivate silly souls little less than it hath done all along Therefore give me leave a little to discover this delusion to you that you may not only be the better fenced against it that it do not deceive you but that you may be the better furnished to stop the mouths of those that pretend to it For the prosecuting this argument you must distinguish between the false pretence to the Spirit of Sanctification and to the Spirit of Revelation By the former men deceive themselves by the latter others They deceive themselves by conceiving they have the former because they have something like it but these deceive others by the pretence of the latter though they have nothing like it There is no grace but there is a false coin minted by the Devil to dissemble it As the Harlot takes the live-child from the unwitting mother and fosters the dead one in the room and so lyes the poor woman deceived and so the poor man is deceived and thinks he hath saving grace when t is but common and the Spirit of Sanctification when t is but the Spirit of Bondage But I shall not insist on this But proceed to the other pretence viz. to the Spirit of Revelation and Prophesie whereby these in the Text deceived others I shall not need to shew you how this hath been the great cheat in all times There were false Prophets before the captivity and false Prophets after it such pretenders almost in all times I shall strip this delusion naked and whip it before you by observing these four things I. No degree of holiness whatsoever doth necessarily beget and infer the Spirit of Revelation as the cause produceth the effect It is the first cheat that these men put upon themselves and others by concluding I am a Saint therefore I have the Spirit and I preach and expound Scripture by the Spirit whereas I say no degree of Sanctification doth necessarily beget and produce that of Revelation I clear this from the nature of the thing it self and by examples First From the nature of the thing The Spirit of Holiness and Revelation are far different therefore the one is not the cause of the other The cause and the effect have a parity and similitude one with another but these are far from being so 1. They are impartible to different subjects Holiness only to holy men the Spirit of Revelation sometimes to wicked men So it was imparted to Balaam Numb XXIII so likewise to Judas and Caiaphas 2. They are bestowed upon different ends Holiness for the good of him that hath it Revelation for the benefit of others 3. They are of different manners and operations The Spirit of Sanctification changeth the heart Paul is a Saul no more Revelation doth not Judas is Judas still 4. They are of different Diffusion in the Soul Sanctification is quite through I Thess. V. 23. Revelation only in the understanding 5. They are of different Effects Sanctification never produceth but what is good Revelation may produce what is evil Knowledge puffeth up Now see what a cheat they are in This to themselves if they believe it themselves and to others that believe it in this argumentation I am holy therefore I have the Spirit of Revelation To the further confuting of this add but two Examples 1. The first Adam He was as holy as created nature could be and yet had he the Spirit of Revelation Not the Spirit at all He was most holy yet had not the Spirit of Sanctification most full of knowledge yet had not the Spirit of Revelation but all his holiness was founded only in his nature as he was created God made him holy and left him to stand upon his own holiness and had not the assistance of the Spirit at all So he had great knowledge yet not the Spirit of Revelation either to know things to come or to know things beyond their natures and causes But 2. Consider the second Adam He was holiness it self yet had he not the Spirit of Revelation by that holiness In Christ there were two things The holiness of his person by union with the Godhead and the Indowment of the Spirit upon his person He was so holy that he was not only without sin but he was impeccable Rom. VIII 2. as we are a Law that cannot but sin so he contra Now this holiness of Christs person or nature is to a clean different end to what the guifts of the Spirit upon him were His person was so holy that he might perform the Law satisfie justice pay obedience conquer Satan But the guifts of the Spirit were to fit him for Mediatorship to cast out Devils to reveal the will of God to work Miracles to confirm that Doctrine As these differ in their ends so are they from different originals holiness from the purity of his nature indowments by extraordinary donation If he had the Spirit in extraordinary guifts of Revelation and Miracles by vertue of his holy nature why was that Spirit given so visible Matth. III. and given when he was to begin his Mediation Consider his own words Mark XIII 32. But of that day and that hour knoweth no man no not the Angels which are in Heaven neither the Son but the Father Some are ashamed to confess their ignorance of any thing yet he doth it plainly For the Divine Nature in Christ acted not to the utmost of its power T is clear from this passage of Christ that by his nature he had not the Spirit of Revelation but he had it by the immediate guift of God For it pleased not God so to reveal that day and hour to him while he was here on Earth So that by this example you may see much more the fallacy of that argument I am a Saint therefore I have the Spirit of Revelation Whereas Christ himself could not say so II. The Spirit of Revelation is given indeed to Saints but means little that sence that these men speak of but is of a clean different nature The Apostle prays Ephes. I. 17. That God would give unto them the Spirit of Wisdom
averse to embrace and receive that that their mind doth or might know In a natural and unregenerate Soul the Will generally sways both Understanding and Conscience But in a good Soul Understanding and Conscience sways the Will it is moved by those wheels but it moves not them You remember that saying of the Apostle they would not receive the love of the truth therefore c. And this is a very common cause of ignorance and error because men will not know and embrace the truth My people love to have it so as God complains in the Prophet There is no ignorance like the ignorance that is wilful and none so blind as he that will not see but will put out his own eyes These Sadducees might have seen better might have known better but they would not know nor see The Pharisees might have taught them better in those poynts about which they erred but they scorned to be taught by them The Word of God would have taught them better if they would have embraced it But they were prejudiced against it and forestalled by their own opinion They had drunk in their error about No resurrection and no Angel nor Spirit from their Teachers and from their Youth and to that they will stick and hear nothing against it As he of old Though I see reason in that thou teachest when one taught the Gospel yet I have been taught and trained up otherways and there I must and will hold And this is all the reason that the most in the Romish Religion can give of their Religion It is the old Religion the Religion in which their Fathers Grandfathers and Ancestors were born bred lived and dyed and by no means must they forsake their Fathers Religion As he in the story that professed that he would go to Hell whether he was told his Ancestors were gone because they were Heathen rather than to go to Heaven alone In enumerating the immediate causes of heresie and error this comes not in the last rank of them that men are and will be wedded to their own opinion and will not be moved from the fancy that they have enclined to and taken up And those words of the Apostle may hint another cause and reason of it 2 Pet. III. 5. For this they are willingly ignorant of And that willing and wilful ignorance is most commonly the parent of such a paradox and strange brood The only Inference I shall make from the whole discourse is that we labour to know the truth and to keep it Christians it is not a small promise that our Saviour maketh Joh. VIII 32. Ye shall know the truth and the truth shall make you free There is a wheel within a wheel one promise within another First the truth shall make you free Secondly Ye shall know the truth without which the other promise would little avail them The freedom he speaks of is freedom from sin as he shews in his discourse following and the way the only way to come to attain this freedom is by the knowledge of the truth So great a thing is it to know the truth to embrace the truth and to keep in it And it is not so slight and small a thing as men commonly make of it to take up new opinions either impertinent to the truth or contrary to it By our standing to the truth or falling from it we must stand or fall And as we have stood to it or fallen from it we must be judged at the last day But in the different and various opinions that are abroad in the world how shall I do to pitch upon the right I am unlearned and cannot sist differing opinions with reason and argument as learned men can and therefore how should I do to chuse the right and keep in it An objection that a stander by at Jerusalem that was neither Pharisee nor Sadducee might have made about the poynts in controversie between these two Sects The Pharisee says There is a Resurrection of the dead there are Angels and Spirits And the Sadducee denies both How should I that am unlearned know whether side to take and whether opinion to cleave to The first answer I should make not to wade into any Scholastic dispute upon this matter should be Pray earnestly to God for his direction to the God of truth that he would direct you into the way of truth At the Tabernacle and Temple when the Lamps were dressed and mended Incense also was offered at the same time Prayer is to go along with the dressing of the candle of our minds It was Davids constant prayer for himself that God would inlighten his understanding and it was the Apostles prayer for Timothy The Lord give thee understanding in all things It was the Profession once of a very good man and a very learned I ever obtained more knowledge of divine things by prayer than by all my study He took the right way to attain knowledge following the rule prescribed by the Holy Apostle If any man want wisdom let him ask it of God Jam. I. 5. And he had Solomons copy before him Lord give me wisdom And it is not the least cause of the ignorance that is in the world that men do no more pray for understanding How needful is such prayer every Lords day morning but how few do conscientiously make it We think we are wise enough and know enough and that a little ado will help us to stock enough of understanding So did the great wise ones among the Jews They were called the Wise men and they thought they were Wise men And This people that knoweth nâ—t the Law are cursed but they knew it And The people are blind but Are we blind also And yet those Wise men knew not the things of their Peace nor the day of their Visitation Secondly A means and an only means to know truth to avoid error and to judge clearly of the things we ought to know is to get and keep our minds clear from lusts If thine eye be single thy whole body shall be full of light And 2 Pet. III. 1. Stir up your pure minds Such minds are likely to receive the truth in love As the pure in heart shall see God So they shall see the things of God Lusts like coloured glass make men misjudge Heresie seldom proceeds from bare ignorance but from one lust or other A SERMON PREACHED upon JOHN XI 51. This spake be not of himself but being High Priest that year be Prophesied That Iesus should dye for that people AND is Caiphas among the Prophets And is his counsil among the Prophesies He the wickedest man then upon Earth excepting Judas Iscariot and His the wickedest counsil that ever was given since the Serpent counselled Eve to destroy mankind Had not the Spirit of Prophesie by the pen of this our Evangelist made this Interpretation of it who could ever have thought it of such a construction If it may be wished I would the same
one against another whereas there is nothing in the world of which you can give less a reason Why a Man should love every Man in the world I can give variety of reasons but why any one should hate any one Man in the world the invention of Men and Devils cannot give a solid reason He hath wronged thee So hast thou done others He hath deceived thee So hast thou but too oft done thy self He hath been offensive to thee So hast thou been to God Thou canst give no reason why thou shouldst hate thy Brother but the same will be reâ—orted upon thee that for the same cause thou shouldst hate thy self II. To love our Neighbour as our selves This is a Royal Law Jam. II. 8. or the Law of the King And that which the King of his Church hath not only given but a Law which he put himself also in subjection to Deny else his doing for mankind Did he not love his Neighbour Man as himself when he left the bosom of his Father to take the nature the infirmities the sins of Man upon him Did he not love his Neighbour Man as himself when he laid down his life for him and that with as exquisite cruelty anguish and torture executed against him as Men and Devils could invent And if you doubt of his love to Man his Neighbour look into the wound in his side and put your finger into the print of the nails in his hands and feet and ask how those came there And when this Patern and Copy of Love sends his choise Apostle into the world to testifie his love to the world he warrants and he inables him to express as much love to Men as it was possible for Man to express Look else upon his indefatigable pains for the good of Men his sufferings his troubles his bonds and imprisonment and in a word the constant course of his life and ministry And all for the benefit of Men in the service of his Master And then believe the better what he speaks here That he could wish himself accursed that they might be saved This is the Copy of a Christian and not of an Apostle only And this must every one of us write after in the best degree we can Now if any inquire what is the proper reason and ground of the love of our Neigbour I might treat at large of these things That a Christian is to love every one I. For his own sake II. For Gods sake III. For his Souls sake I. For his own sake If any ask why the Answer is ready because he is thine own flesh and blood All the Nation of Israel is akin to our Apostle as all descending of one blood So this same Apostle tells that all the men in the world do Act. XVII 26. God hath made of one blood all Nations of Men. Men of all Nations are akin for they are all of one blood Nay that of the Prophet seems to bring the kindred something nearer Es. LVIII 7. That thou hide not thy self from thine own flesh The Prophets meaning is That thou hide not thy self from the poor when he comes to seek relief and comfort from thee A poor tattered miserable creature that it may be thou wouldst scorn to look upon or be loath to come near or have any thing to do withall yet for all thy goodliness he is thine own flesh II. For Gods sake Because he commands it urges it and it is pleasing to him Doest thou love God This Love of God is to keep his Commandments And there is hardly any Command that is urged more than Love and Unity and affection one towards another III. A third bond that should tye us to love our Neighbour is For his Souls sake This was that that especially moved the Apostle to such an Affection towards his Nation He had as little cause upon any outward or carnal respect to love them as a man could have They were indeed his Brethren but Brethren Enemies they were his Kinsmen but spiteful Kinsmen he never enjoyed peace or safety for them When were they not clamouring against accusing whipping persecuting imprisoning him and seeking his life And yet he cannot but love them wish them well for their Souls sake You would think the Apostle little loved the incestuous Person 1 Cor. V. but his very severity was out of love to his Soul vers 5. That the spirit might be saved When he gave up Hymeneus and Alexander to Satan one would think he heartily hated them when he dealt so severely with them but it was that if possible good might accrue to their Souls For consider his reason of that action I have given them up to Satan Why Not that I might plague them revenge my self on them bring them to ruine but that they might learn not to blaspheme 1 Tim. I. 20. That if it may be they may learn better manners and Religion The Kings Daughter is black but comely Cant. I. Black because the Sun hath looked upon her She was born in the Morians Land But she is glorious within because of her virtuousness and goodness The sinful Souls of men as they are sinful are black deformed things but as they are Souls and in regard of their Essential constitution they are lovely and precious And there is more in any Soul in the World to move thee to love him than there is in his Person or Actions to move thee to hate him And how great is the beauty of the Soul when it carries the image of God himself Even the poorest and most contemptible Soul in the world carries the image of God upon it It is Gods own argument against Murther Gen. IX 6. Whoso sheddeth Mans blood by Man shall his blood be shed for in the image of God made he Man The very same may be used against the hating of our Neighbour the seed of Murther thou shalt not hate thy Neighbour for in the image of God he made thy Neighbour Object But I had thought that by the fall of Man the image of God had been quite lost from him For I have often heard that every Man is born in the sinful image of Adam but the glorious image of God is utterly gone off from him And so the Apostle Rom. III. 23. We have all sinned and come short of the glory of God Answer Do you not observe that Gen. I. 26. where mention is made of Adams Creation that God said Let us make Man in our image after our likeness Where the image of God refers to the Essence of mans Soul the likeness to the qualities The Qualities were Holiness and Righteousness in the likeness of God And so the Apostle Eph. IV. 22 c. tells That when any soul is restored again to the likeness of God it is in Holiness and Righteousness This is utterly lost in humane nature till Grace restore it in any Person But the image of God that is in the Soul viz. as the Soul is a Spiritual
called Galilee Whether Perea properly so called did not once go under the name of Galilee p. 362. The way from Galilee to Jerusalem described 536 Gamala where situate 83 Gamaliel Paul's Master was President of the Sanhedrim p. 15. Something of his History 652 Gardens were all without the City Jerusalem and why Roses only excepted 262 607 Garisons of the Romans were dispersed over the Land of Israel what they were 324 Garments of the Jews what p. 417. Talith a Mantle c. which was the outer Garment Chaluch a woolen shirt was worn next the skin p. 417. These are called by Christ and the Baptist two Coats p. 416 417. The Zealots went with one of these single 416 Gate is a term under which very many things in Religion are exprest 164 Gate of Nicanor or the East Gate of the Court of Israel the reason of the name what was done in it The Council of the Twenty three sat there 30 31 Gate of the Priests what p. 511 of Susan whence the Name in it was held the Assembly of the Twenty three c. p. 512. Watergate where situate 510 Gates lying on the South-side of the Court of Israel what 31 32 Gaza a City and a Mart both famous 13 c. Gazith was a famous Council-room where the Sanhedrim sat when they left that they ceased to judge in Capital Causes p. 512 513. Why called Gazith c. p. 615. Gazith or the Council House what it was 1111 Gemini in the Zodiack put for Castor and Pollux 705 Genealogical Writings or Scrols shewing the true descent of Families for many Generations were preserved among the Jews 95 96 Genealogy Generations are sometimes dashed out in the Genealogical Accounts for good reasons 97 98 Genesaret the Country of Genesaret a most fruitful pleasant Country its length p. 71. Genesaret Sea or Lake of Genesaret placed without the Tribe of Naphthali by the Maps but within it by the Talmud p. 66. A Scheme of it and the places adjacent Page 307 308 Gentiles they were not to be helped or succoured by the Jews p. 425 426. The Gentiles did not only send Gifts and Sacrifices to the Temple but also used to come thither to worship p. 589 590. They were called Greeks by the Jews and why p. 704. Why Christ gave a Commission not before but after his Resurrection for the calling of the Gentiles p. 1123. Their raising from the death of sin is the first Resurrection p. 1234 to 1238. Some of them lost the opportunity and would not be raised when the rest were 1238 Gentile World was subject to vanity of Mind 708 Gerar had an affinity to Asealon 14. 15 Gergasa a City whence the Name 70 Gergasens their Country was of broader extent and signification than the Region of the Gaderens 340 Gerizim whether over against Gilgal or not 79 80 Gerizim Mount its situation 505 Gezar is now called Gadara 69 Gibeah was Saul's Town c. 41 Gideon Sampson and Jephtha their failings what 1215 Gift to leave the Gift before the Altar what it was p. 143. Gift put for a thing dedicated devoted or vowed away 200 201 Gift of Tongues it was general upon all the Disciples 643 Gift Spiritual and Extraordinary with the enjoyment of the Holy Ghost only bestowed on Ministers p. 1156. Whether every one that had Giftâ— had all the Gifts given by the Apostles 1157 Gihon was the same with the Fountain Siloam 25 Gilgal what place it was supposed to be whether Galilte 80 Gilead Mount Gilead what 373 374 Girdle the Talmudick Girdle of the Land under the second Temple what p. 3. Girdle of the City i. e. the Hills Gates and Walls that went round it 26 to 28 God acteth not any of his Attributes according to the utmost extent of their Infiniteness proved by many instances p. 1036. Dependance upon God for Lite and Being is to be owned and acknowledged by all good Christians p. 1205 1206 1207. God requires some Tribute of Men for their Preservation p. 1208. How God preserves all Men alike and yet not all alike p. 1213. God's extraordinary Actings are for the magnifying of his own glory p. 1276. God made Heaven and Earth and wherefore he made them 1321 1322. Why he made the World seeing he will spoil it in time p. 1322. He created all things in six days and why not in a moment 1322 Godliness how sadly Satan cheats Men when they become enemies to it 1177 1178 Gog understood of the Grecian Empire p. 512 513. Gog and Magog what is meant by them 1173 1174 Golan a City whence is Gaulonitis 81 Golden Calf the Jews say the punishment of the sin of it descended to the following Generations 671 Good a thing good in it self is not utterly to be extinguished because another used it ill 1138 Goph or Guph a place where the Jews did suppose that Souls did Pre-exist 569 Gophna situate in Judea oft spoken of 51 52 Gospel Dispensation was begun by the Preaching and Baptism of John 331 Gospel Christ sending his Gospel bound the Devil from his former abominable cheating p. 1171. Why the Gospel is called the Truth p. 1187. It s greatest enemies are those that had once profest it p. 1188. What Instruments and Machinations they use for the opposing of it p. 1188. Who are the great resisters of the Gospel p. 1189. Why God permits wicked Men to resist the Gospel p. 1190. It was the Chain which Christ tyed the Devil with 1233 Grace saying Grace before meat if the Jews sat then every one said Grace for himself if they did lye then one said Grace for all Page 256 257 Grace Common Grace is Gods ordinary way for working Saving Grace p. 1048. The difference between Common and Sanctifying Grace p. 1157. Grace to mankind magnified 1304 1305 Grandure wordly Grandure and riches countervail nothing with God 1210 1211 1212 Greek in Greek was the New Testament writ because the Jews were to be rejected immediately and the Gentiles to be called to the faith and the Greek was the Gentile Language 101 to 104 Greek Interpreters their boldness in adding to the Scripture taken notice of p. 666 667. Sometimes they gave a sense of their own upon the Hebrew Text and very often used Greek words very different from the Idiom of the Greeks 711 712 Greek Tongue rejected by the Jews to their great disadvantage 661. Greek and Hebrew Tongues both native to some Jews p. 661. Why the Greek Tongue was dispersed over most of the World in our Saviours time 1145 Greek Version the Hebrew Text added to by the Greek Version p. 707. Some would have the Hebrew Bible corrected by the Greek Version and contend that these Interpreters were inspired p. 710 711 712. Greek Version in what value among the Jews it s not an acurate pure Version even the Jews being Judges 807 808. Objections answered p. 808 809. Whence not the Greek Version but the Hebrew Text was read in Synagogues of the