in white and had a white veil and entred and ministred with his Brethren the Priests 2. We meet also with mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Council-house of the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q q q q Bab. Joma fol. 66. 1. in Gemara The High Priests made a Decree and did not permit an Israelite to carry the scape Goat into the wilderness But in the Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Council of the Priests did not permit this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r r r r r r Chetubh chap. 1. hal 5. The Council of the Priests exacted for the portion of a Virgin four hundred Zuzees and the wise men did not hinder it First This was that Council of which we spoke before in the Chamber of the Councellors Secondly That which was decreed by them concerning the carrying away of the scape Goat belonged meerly to the Service of the Temple as being a caution about the right performance of the office in the day of Attonement Thirdly And that about the portion of a virgin was nothing else but what any Israelite might do and so the Gemarists confess If any noble family in Israel say they would do what the Priests do they may The Priests set a price upon their virgins and decreed by common consent that not less than such a portion should be required for them which was lawful for all the Israelites to do for their virgins if they pleased 3. s s s s s s â—â—â— Hashanah chap. 1. hal 7. There is an example brought of Tobias a Physician who saw the New Moon at Jerusalem he and his Son and his servant whom he had freed The Priests admitted him and his Son for witnesses his servant they rejected but when they came before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bench they admitted him and his servant and rejected his Son Observe 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Council is here opposed to the Priests 2. That it belonged to the Council to determine of the New Moon because on that depended the set-times of the Feasts this is plain enough in the Chapter cited 3. That what the Priests did was matter of Examination only not Decree 4. t t t t t t Jerus 〈◊〉 fol. 2â— 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elders of the City Deut. XXII 18. are the Triumvirat Bench. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At the Gate v. 24. means the Bench of the chief Priest The matter there in debate is about a married woman who is found by her husband to have lost her virginity and is therefore to be put to death Deut. XXII 13 c. In that passage among other things you may find these words ver 18. And the Elders of that City shall lay hold of that man and scourge him The Gemarists take occasion from thence to define what the phrase there and in other places means The Elders of the City and what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word Gate when it relates to the Bench. That say they signifies the Triumvirat Bench This the Bench or Council of the High Priest that is unless I be very much mistaken every Council of twenty three which is clear enough both from the place mentioned and from reason it self 1. The words of the place quoted are these R. Bon bar Chaija enquired before R. Zeira What if the Father of the Virgin should produce witnesses which invalidate the testimony of the husbands witnesses if the Fathers witnesses are proved false he must be whipped and pay a hundred Selaim in the Triumvirat-Court but the witnesses are to be stoned by the Bench of the Twenty three c. R. Zeira thought that this was a double judgment but R. Jeremias in the name of R. Abhu that it was but a single one But the Tradition contradicts R. Abhu for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Elders of the City ver 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is To the Triumvirat Bench. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But at the Gate means the Bench of the High Priest It is plain that the Bench of the High Priest is put in opposition to the Triumvirat-Bench and by consequence that it is either the chief Council or the Council of the Twenty three or some other Council of the Priests distinct from all these But it cannot be this third because the place cited in the Talmudists and the place in the Law cited by the Talmudists plainly speaks of such a Council which had power of judging in capital causes But they that suppose the Ecclesiastical Council among the Jews to have been distinct from the Civil scarce suppose that that Council sat on capital causes or passed sentence of death much less is it to be thought that that Council sat only on life and death which certainly ought to be supposed from the place quoted if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Council of the High Priest did strictly signifie such a Council of Priests Let us illustrate the Talmudical words with a Paraphrase R. Zeira thought that that cause of a husband accusing his wife for the loss of her virginity belonged to the judgment of two Benches namely of the Triumvirat which inflicted whipping and pecuniary mulcts and of the Twenty three which adjudged to death but Rabbi Abhu thinks it is to be referred to the judgment of one Bench only But you are mistaken good Rabbi Abhu and the very phrase made use of in this case refutes you for the expression which is brought in To the Elders of the City signifies the Triumviral Bench and the phrase at the Gate signifies the Bench of Twenty three for the chief Council never sat in the Gate 2. Now the Council of Twenty three is called by the Talmudists the Bench or the Council of the chief Priest alluding to the words of the Law-giver Deut. XVII 9. where the word Priests denotes the inferiour Councils and Judg the chief Council II. In the chief Council the President sat in the highest seat being at this time when Christ was under examination Rabban Gamaliel as we said but the High Priest excelled him in dignity every where for the President of the Council was chose not so much for his quality as for his learning and skill in Traditions He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phrase very much used by the Author of Juchasin applied to Presidents that is Keeper Father and deliverer of Traditions and he was chose to this office who was fittest for these things Memorable is the story of Hillel's coming to the Presidentship being preferred to the Chair for this only thing because he solved some doubts about the Passover having learnt it as he saith himself from Shemaiah and Abtalion u u u u u u Jerus Pesach fol. 33. 1. We will not think it much to transcribe the story The Sons of Betira once forgot a Tradition for when the fourteenth day on which the Passover was to be
is called both Ahashuerus and Artaxerxes Ezra 4. vers 6 7. for Artaxerxes was a common name of the Kings of Persia as Pharaoh was of the Kings of Egypt DANIEL X XI XII DANIEL mourning for the hindrance of the Temple seeth Christ as John did in Patmos And hath a Revelation of the condition of his own people under their powerful Enemies till the madness of Antiochus Epiphanes was over He should violate the Sanctuary and cause Religion and Moses Law to lie in the dirt for a time two Times and half a time or three years and an half or one thousand two hundred and ninety days But he that waiteth and liveth to see five and forty days more or till those one thousand two hundred and ninety days be made up one thousand three hundred and thirty five days he should see an end of Antiochus Artaxerxes Ahashuerus World 3474 Artax Ahashuerus 1 The building of the Temple lieth forgot and forlorn by the command of Artaxerxes Ahashuerosh the present King of Persia Hereupon divers of the Jews that had gone up to Jerusalem in the first of Cyrus return back again in this Kings reign to their old residence in Babylonia or in Persia again Artax Ahashuerus 2 The building of the Temple lieth still quite forlorn ESTHER I. World 3476 Artax Ahashuerus 3 ARTAXERXES who was also called Ahashuerosh after his great Grandfather of the Median blood Dan. 9. 1. is a greater Potentate and Prince by seven Provinces then Cyrus and Darius were compare vers 1. with Dan. 6. 1. To shew and to see his own glory and pomp he maketh a Feast half a year together to his Nobles and seven days more to all Susan and when all this glory of his great command hath been shewed he cannot command his own wife c. ESTHER II. Artax Ahashuerus 4 THREE whole years and above is Ahashuerus without a Queen Artax Ahashuerus 5 his servants and officers in several Countries are making inquiry after Artax Ahashuerus 6 who may be fit for a Queen for him World 3480 Artax Ahashuerus 7 Esther taken into the Kings Palace in the seventh year of his reign in the tenth month vers 16. a Daughter of Benjamin born for the good of her people Mordecai had been captived with Jechoniah above seventy years ago and had been at Jerusalem when the Captivity was sent back to their own Country again and there had helped forward their settlement and prosperity as long as the work of the Temple would go forward but when not he returns to Persia and there doth his people good in that Court when he could no longer do it in their own City Artax Ahashuerus 8 Bigthan and Teresh two of the Kings Porters hanged for Treason The matter discovered by Mordecai and revealed to the King ESTHER III. Artax Ahashuerus 9 HAMAN promoted by the King to the highest honour in the Artax Ahashuerus 10 Kingdom obtaineth not one bowing or cringe from Artax Ahashuerus 11 Mordecai Mordecai disdaineth to homage or to shew reverence to an Amalekite for so Haman was of the Seed of Agag whom Samuel hewed to pieces in Gilgal World 3485 Artax Ahashuerus 12 Haman would buy all the Jews in the Persian Monarchy for ten thousand Talents of silver but they are given him for nothing He goes not about the destruction of them but first useth direction by Magical Lots what day fittest to speed of his request and the Devil allots him the thirteenth of the first month and what month fittest for the execution and the Devils Lot telleth him the month Adar On the thirteenth day of the first month Letters are dispatched through all the Provinces of the Monarchy for the destruction of the Jews at such a time ESTHER IV V. ALL the Provinces perplexed at the tidings the Jews in Shushan keep a Fast of three days and three nights long this time is measured exactly as the three days and three nights of our Saviours death for on the third day Esther puts on the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and obtains the Kings favour ESTHER VI VII HAMAN prepares a Gallows for himself and bespeaks Honours for Mordecai his Wife and friends knew the curse upon Amaleck because of the Jews and read his fall ESTHER VIII IX ON the twenty third day of the month Sivan Mordecai and Esther obtain Letters to revoke Hamans bloody purpose and that the Jews should stand in their own defence against their enemies which they do at the time appointed for their destruction and slay 75810 men The feast of Purim instituted ESTHER X. Artax Ahashuerus 13 AFTER this great and wonderful deliverance and prosperity of the Artax Ahashuerus 14 Jews Artaxerxes or Ahashuerosh layeth a Tax upon the whole Empire but in what year of his reign is uncertain and how long he reigned after this is not easily determinable For the Scripture is utterly silent to express the number of the years of his reign or any of the Kings of of Persia that come after him in clear expressions Of this King it saith no more at all of the next it mentioneth his second year Ezra 4. 24. his fourth year Zech. 7. 1. his sixth year Ezra 6. 15. his seventh Ezra 27. 8. his twentieth Neh. 1. 1. his thirty second Neh. 13. 6. but how long he reigned further there is no account at all neither By collection from other places and passages it may be concluded and upon very good ground that this King Artaxerxes Ahashuerosh reigned but fourteen years in all the ground is this Because Zechariah in the second year of Darius doth then but reckon the time of some captivity seventy years The Angel of the Lord answered and said O Lord of Hosts how long wilt thou not have mercy on Jerusalem and on the Cities of Judah against which thou hast had indignation these seventy years Zech. 1. 12. And in Chap. 4. there are some people sent from Babel to Jerusalem and they have this quaere among the rest of the business they came about to speak to the Priests which were in the house of the Lord of Hosts and to ask Should I weep in the fifth month as I have done these seventy years Compare ver 3. 5. Now from the beginning of the seventy years or the fourth of Jehoiakim to the second of Darius were many years above seventy namely the three years of Cyrus all the years of Ahashuerosh which were twelve mentioned in Scripture before his taxing the Empire and two of Darius himself eighty seven in all by this account from the time that the seventy years captivity beginneth to be counted therefore these seventy years mentioned in Zechary must be counted from some other date or else there will be exceeding much hardness and impropriety in the speech Now this date is from the destruction of Jerusalem and firing of the Temple in the nineteenth year of Nebuchad-nezzar to Darius his second namely fifty one years of the seventy of Babell three of Cyrus
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
that performed it not but plainly demonstrated that none could perform it and so left all under a curse and these words Cursed is every one that continueth not in all things c. conclude both So that the Law was not given for justification but to be subservient to the Covenant of Justification not to cross the Covenant but to serve it not purposely to leave under the curse but to shew the curse and to drive men to get from under it So that men might live in it but not by it It was the way in which men were to go to seek for Justification but it was not the cause or means whereby they were justified See Gal. 3. 5. The Jews made the Moral Law cross to the Covenant of Grace whilst they sought to be justified by works and they made the Ceremonial Law cross the Moral whilest they resolved all duty into Ceremony and so the Law which in it self was holy and pure and good they turned to death unto themselves by their abuse They might have lived in the Moral Law had they used it aright though not by it for the more a man sets himself to the exact performance of it the more he sees he cannot perform it and therefore he is driven the more to Christ But they resolved all into Ceremonious performance and so lost sincerity toward the Moral and hereupon the Ceremonial Law good in it self became to them Statutes not good and Judgments wherein they could not live Exek 20. 25. From Rome also and reasonable early in this year Paul wrote THE EPISTLE TO TIMOTHY and in it urgeth Timothy to come to him before Winter Timothy was now at Ephesus when this Epistle was directed to him as may be observed out of the Epistle it self by these collections 1. In that he willeth him to salute the houshold of Onesiphorus Chap. 4. 19. who was an Ephesian Chap. 1. 16 18. 2. In that he biddeth him take Troas in his way as he comes to him Chap. 4. 13. which had been the way that Paul himself had gone from Ephesus 2 Cor. 2. 22. and to Ephesus again Acts 20. 5. 3. In that he warneth him of Alexander Chap. 4. 14. who was an Ephesian 1 Tim. 1. 20. Act. 19. 33. There is one passage in this Epistle which hath caused some to doubt about the time of its writing for about the place there is no doubt and that is what he saith Chap. 4. 6. I am now ready to be offered up and the time of my departure is at hand which would make one think that he was now ready to be martyred and taken away and it hath made some believe that this was the last Epistle that ever he wrote but when we compare his own words again in ver 17 18. and Phil. 1. 25. and Philem. ver 22. it maketh it past controversie that he speaketh not of his sudden Martyrdoom but that he is to be understood in some other sense But what is that Baronius giveth this gloss The words of Paul concerning his speedy death seem not possibly otherwise to be understood then that God had revealed it to him that he should suffer death under Nero. For that time might very well seem near which was to be fulfilled under the same Prince I but Nero for his age might have reigned 50 or 60 years after the Apostles writing of this Epistle and so the last words of this gloss are but a very poor salving And indeed the resolution of the difficulty lieth open and conspicuous in the text it self Paul looked upon Timothy as the prime and choice man that was to succeed him in the work of the Gospel when he himself should be dead and gone as being a young man not only of singular qualifications for that work but of whom there had been special Prophesies and predictions to such a purpose 1 Tim. 1. 18. as was observed before He exhorts him therefore in this place to improve all his pains and parts to the utmost to do the work of an Evangelist and to make proof of his Ministry to the full for that he himself could not last long being now grown old and worn with travel and besides all this in bonds at present and so in continual danger therefore must Timothy be â—itting himself daily to take his work up when he was gone With Timothy he desires that Mark may come along with him to Rome whom we observed to be at Corinth at Pauls last coming thither and one clause in this Epistle seemeth also to speak to that matter Chap. 4. 20. Erastus abode at Corinth but Trophimus I left at Miletum sick Erastus abode at Corinth Why that Timothy knew without any information for he was with Paul all along that journey when Erastus went to Corinth and staied there And Trophimus I left at Miletum sick Why Timothy could not but know that too without Pauls telling him so from Rome Miletum and Ephesus were so very near together nay it is more than probable that Timothy was left at Miletum too when Trophimus was left there But when was he left Not when Paul went towards Jerusalem and sent for the Elders of Ephesus to Miletum Acts 20. for Trophimus went and was with him at Jerusalem Acts 21. 19. But it was when Paul returned from Jerusalem in bonds to Rome as hath been said though it be not particularly mentioned that he touched there Some would have the word Miletum to be read Mileta among whom is Beza who is ever one of the forwardest to tax the Text for corrupt when he cannot clear it Poâ—ius conjicio legendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he quod vocabulum facile fuit in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depravare Luke saith plainly that at Pauls coming away from Judea in his voyage to Rome it was their resolution to sail by the coasts of Asia Act 27. 2. which had been a far fairer ground to have concluded upon that Paul was at Miletum in that voyage since that was a part of those Asian coasts then to change Miletum into Melita upon no ground at all And certainly the very scope of the Apostle in that passage will not admit of that change for he is not telling Timothy of Erastus his abode at Corinth or of Trophimus his sick stay at Miletum as things unknown to him but as things very well known yet mentioned to him as making to the Apostles present purpose He had sent for Timothy and Mark to come away to him to Rome and to forward them to that journey he doth these two things 1. He sheweth how all his company was scattered from him ver 9. 10. and therefore he had need of them in that destitution 2. He telleth how supply might be made in their places though they came away for though Mark should come from Corinth yet Erastus might be a supply for Erastus abode there And Timothy come away from Ephesus yet Trophimus is there ready to supply his place for
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
saith to him That is not lawful For as the Law was given in fear and terror so must it be used with fear and terror The same man went into a Synagogue and saw the Angelus Ecclesiae reading and setting no man by him no Interpreter as Alphesi expounds it He saith to him That is unlawful for it was given by the hand of a Mediator so is it to be used by the hand of a Mediator He also went into a Synagogue and saw a Scribe reading his interpreting out of a Book He saith to him That is unlawful for what by word of mouth by word of mouth and what out of the book out of the book The Reader of the Haphtaroth or portion out of the Prophets was ordinarily one of the number of those that had read the Law he was called out to read by the Minister of the Congregation he went up into the desk had the Book of the Prophet given him began with Prayer and had an Interpreter even as it was with them that read the Law And under these Synagogue rulers are we to understand Christs reading in the Synagoue at this time namely as a member of the Synagogue called out by the Minister reading according to the accustomed order the portion in the Prophet when the Law was read and it is like he had read some part of the Law before and having an Interpreter by him to render into Syriack the Text he read he then begins in Syriack to preach upon it Now if it be questioned Under what notion may the Minister of the Congregation be thought to call him out to read It may be answered 1. It is possible he had done so many a time before while Christ lived amongst them as a private man for though none but men learned and in orders might Preach and Teach in their Synagogues yet might even boys and servants if need were read there if so be they were found able to read well And Christ though his education was but mean according to the condition of his parents John 7. 15. yet it is almost past peradventure that he was brought up so as to read as generally all the children of the Nation were 2. Christ in other parts of Galilee had shewed his wisdom and his works and his fame was spread abroad and no doubt was got to Nazareth where he was best known and this would readily get him such a publick tryal in the Synagogue if he had never been upon that imployment before to see what evidences he would give of what was so much reported of him Vers. 17. And there was delivered to him the Book of Esaias It is a tradition and so it was their practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they read not in the Synagogues in the five books of Moses bound together but every book of the five single by it self And so also may it be conceived they did by the Prophets that the three great Prophets Esay Jeremy Ezekiel were every one single and the twelve small Prophets bound together And we may conclude upon this the rather because they had also this Tradition and practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Maphtir or he that read in the Prophets might skip from passage to passage that is from one text to another for illustration of the matter he read upon but he might not skip from Prophet to Prophet but only in the twelve small Prophets The delivering of the Book unto him by the Minister to whom he also delivers it again when he hath read vers 20. doth confirm what was said before that Christ stood up to read as a member of the Synagogue and in the ordinary way of reading used there for so it was the custom of the Minister to give the book to those that did so read But if Christ had gone about to read beside or contrary to the common custom of the place it can little be thought that the Minister would so far have complied with him as to give him the Book that he might read irregularly or beside the custom To which may also be added that if our Saviour intended only to rehearse this passage of Esay that he might take it for his text to ground his discourse upon he could have done that by heart and had not needed the Book but it sheweth that he was the Reader of the second Lesson or of the Prophets this day in the ordinary way as it is used to be read by some or other of that Synagogue every Sabbath § He found the place where it was written c. Not by chance but intentionally turned to it Now whether this place that he fixed on were the proper lesson for the day may require some dispute They that shall peruse the Haphtaroth or Lessons in the Prophets which were precisely appointed for every Sabbath to be read will find some cause to doubt whether this portion of the Prophet that our Saviour read were by appointment to be read in the Synagogue at all But not to insist upon this scrutiny in the reading of the Prophets they were not so very punctual as they were in the reading of the Law R. Alphes ubi supr but they might both read less than was appointed and they might skip and read other where than was appointed And so whether our Saviour began in some other portion of the Prophet and thence passed hither to illustrate what he read there though the Evangelist hath only mentioned this place as most punctual and pertinent to Christs discourse or whether he fixed only upon this place and read no more than what Luke hath mentioned it is not much material to controvert his reading was so as gave not offence to the Synagogue and it is like it was so as was not unusual in the Synagogue He that read in the Prophets was to read at the least one and twenty verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if he finished the sense in less he needed not to read so many Megill Maym. ubi ante Vers. 18. The Spirit of the Lord is upon me The Jews in the interpretation of this Scripture do generally apply the sense and truth of it to the Prophet himself as the Eunuch was ready to apply another place in this same Prophet Acts 8. 34. So the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophet saith The spirit of Prophecy from before the Lord is upon me And David Kimchi These are the words of the Prophet concerning himself In which application they did not much amiss to bring the meaning of the words to Esay himself if they did not confine and limit the truth of them there For the words do very well speak the function of the Prophet his calling and Ministery being to those very ends and purposes that are named here but to restrain it to him only is to lose the full and vigorous sense of it which the words hold out and which the Prophet could not reach unto to have
season of Barly that the Corn may be blessed Bring wheat and the first fruits at Pentecost which was the season of trees that the fruit of trees may be blessed to thee Bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the libation of water at the Feast of Tabernacles that the showres may be blessed to thee And accordingly it is said that whosoever will not come up to the Feast of Tabernacles shall have no rain For now was the time of the latter rains Joel 2. 23. * * * Maym. ubi ante Maymony giveth this as the cause of the rejoycing Because it was the rejoycing for the keeping of the Law to which no joy can be comparable And therefore saith he The common people and every one that would were not actors in this rejoycing for they neither sang nor danced but were only spectators but the actors were the great men of Wisdom and Religion But remarkable is that passage in the Jerusalem Talmud upon this question * * * Talm. Ierus ubi supr Rabbi Levi saith Why is the name of it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The drawing of water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because of the drawing or pouring out of the Holy Ghost according to what is said With joy shall ye draw water out of the wells of Salvation Esay 12. 3. Whatsoever was the reason this was the manner of their carriage at this Feast and upon this occasion the observation of which helpeth to illustrate that passage in Joh. 7. 37 38. which seemeth plainly to allude to this custom For our Saviour in the last and great day of this Feast as vers 2. when they had all the seven days kept this great mirthfulness in reference to the drawing and libation of water out of the Pool Siloam which by some of their own confession referred to the pouring out of the Holy Ghost he stood and cried saying If any man thirst let him come to me and drink He that believeth on me out of his belly shall slow rivers of living water speaking this of the spirit c. As if he had said to this purpose to them in more large expressions Is it so much rejoycing to you to draw water out of Siloam and pour it out which doth but typifie the pouring out of the Holy Ghost I tell you I am he that can give you living water and on him that believeth in me shall the Holy Ghost be so abundantly poured out as if streams of living water were alway flowing out of his belly And to confirm this his saying by a miracle he doth presently after give sight to a man born blind by sending him but to wash in the pool of Siloam Joh. 9. 7. Thus was the celebration of the Feast of Tabernacles day after day Every day they came with their branches to the Temple had the Hallel sung drew water out of Siloam and poured it and Wine upon the Altar incompassed the Altar and sung their Hosanna and at night had the rejoycing for the drawing of the water Only there was this difference among the days that on the night before the Sabbath that fell within the Feast and on the night before the eighth day which was a holy day they used not their dancing singing and rejoycing but on the seventh day they went about the Altar seven times missed their dancing that night and on the eighth day had the same solemnities with the days before ate their Pomecitrons which they might not do before and at night had the great rejoycing in the Court of the Women and so concluded the Feast And therefore this by the Evangelist is called not only the last day but also the great day of the Feast both because it was a holy day and because it was the conclusion SECT V. Of the Feast of Trumpets and Feast of Dedication OF the Feast of Trumpets and Dedication we have not much to speak because they had not much peculiar at the Temple more than they had all over the land save that there was with the sounding of Trumpets at the Temple some additional Sacrifices the first of Tisri which was the first day of the year for which there is the injunction and the story Num. 29. 1 2 3. Only this Tradition crept into that practise a a a Maym. in succah per. 1. That whereas in other places the beginning of the year was sounded with a Trumpet of Rams or Sheeps horn at the Temple there was that and two silver Trumpets also used b b b Talm. in Rosh bashanab fol. 31. and the Levites on that day sung the 81 Psalm The Feast of Dedication of which there is mention Joh. 10. 22. had its original from the regaining and restoring of the Temple Altar and Service from the hands of the Syrogrecian Tyrants who had defiled spoiled and ruined them The institution of the Feast was by victorious Judas Machabeus and his brethren and the whole Congregation appointing it c c c 1 Mcacab 4. 52. 59. from the five and twentieth day of the month Cisleu eight days forward which fell about the former part of our December The greatest owning of this Feast at the Temple in the service there was by singing over the Hallel every day of the eight as hath been mentioned heretofore d And the greatest Ceremony of this Feast in all other 4 Maym. in Chanuchab per. 3. places was the lighting of Candles every evening and setting them up at the doors of their houses to burn in the night And to such supererogation in this point did some grow in time that they used to light up a Candle for every one that was in their Family Nay some yet would go so high as to double that number every night as if there were ten in his house he lighted up ten Candles the first night of the Feast and twenty the second and thirty the third and so still encreasing that on the eighth night the lighted up eighty Candles The reason of the Celebration of this Feast in this manner is given by the Author cited next above in the Margin in these words i i i Id. ibid When Israel prevailed against their enemie and destroyed them it was the five and twentieth day of the month Cisleu and they went into the Temple and found not there any pure oil but only one Bottle And there was no more oil in it than to keep the Lamps burning for one day only yet did they light them with it * * * Gloss. ibid. And a miracle was shewed there withal saith his Glossary there for it maintained the Lamps burning eight nights whereupon the wise men of that generation did on the next year appoint these eight days for days of rejoycing and praise and for lighting up of candles at the doors of their houses CHAP. XVII Certain peculiar parcels of Service SECT I. The King reading the Law MOSES had commanded saying * * * Deut. 13. 10 11. At the
same point of time 222 Timothy part of his Character and his fitness for the Gospel Ministry 294 Tisri answering part of September a famous Month. 204 Tithes the greatest part of them were paid to the Priests and Levites and their forty eight Universities while they were studying there to fit them for the Ministry in the Synagogues into which being placed they were all maintained by Tithes 309 Tithing Mint c. what 256 Titles of the Gospel Ministers what 223 Tongue or Tongues the Gift of Tongues a necessary means to bring the Gentiles into Religion again p. 276 They were the gift of the Holy Ghost p. 281. Why they were given p. 281. Speaking with them was in order to understand the Original Text and to Expound it to Men of differing Languages p. 285. The confusion of Tongues into what number they were divided The Hebrew Tongue was the 〈…〉 of Adam and the Tongue of God it began with the World and the Church The whole Tongue is contained in the Bible most of the Eastern Tongues use the Characters or Letters of its Language p. 1012 1013. The Chaldee Syrian the Arabian and the Latine Tongues how changed p. 1016. The Brittain Tongue near a Thousand years ago what 1017 Tophet the Valley of Tophet why so called 1053. * Tower the Tower Antonia described Page 1060. * Trachonitis what Country and whence its Name 453 Trade Paul was taught to make Tents of Skins for Souldiers before set to his Studies which was common among the Jews 295 Traditions of the Jewish Elders some of them set down p. 236. The Jews were more mad of their Traditions and Carnal Rites after the Fall of Jerusalem than before p. 270 271. Traditions unwritten divine by Christ Apostolical by the Apostles Ecclesiastical old Customs that have obtained the force of Laws This Popish Doctrine is shewed to be nonsensical and false p. 885. Christ came when Traditions were at the highest p. 207. The Jews said they were an unwritten Law called Cabbalah given to Moses at Sinai and delivered to succeeding generations by word of Mouth c. p. 652 653. The hands through which the Jews say they passed 457 458 652 Transfiguration of Christ. 239 Translation of the Seventy when where and how begun hath many Errors in it wilfully done by the Translators with the Reasons why and how p. 488 491. Therefore the cause is shewed why it s made use of in the New Testament even in some of those untrue Translations and the Reason is good 488 to 491 Transubstantiation is against one of the Laws given to Noah p. 9. It is condemned 694 Treading the Wine Press used to signifie great slaughter 349 Treasuries of the Temple how distinguished 1058. * Treasuries of the Temple two fold viz. Treasury Chest and Treasury Chamber yet both called Corban p. 1095. * Two Treasury Chests and for what p. 1095. * Eleven Treasury Chests and for what p. 1096. * Treasury Chambers where they were and when emptied 1097. * Trespas Offering doubted and undoubted suspensive and apparent p. 933. This and the sin-offering were a kin in somethings p. 933. For what sort of Offenders p. 934. The disposing thereof 934 Tribute paying to Cesar cleared and illustrated 255 Trinity the three Persons in the Trinity in the shape of three Men dine with Abraham in Hebron p. 13. And eat the first Flesh that is mentioned to be eaten in Scripture p. 695. The Second and Third go to Sodom The First tarries with Abraham to whom Abraham petitions for Sodem p. 13. Trinity of Persons in the Godhead demonstrated at the first Creation at the confusion of Tongues at Christs Baptism at the Gift of Tongues and many other Instances of a Trinity p. 483 484. Trinity how expressed from 995 Triphon the Jew Antagonist to Justin Martyr might well be R. Tarphon much mentioned in the Talmuds 367 Truth overcome by custom 1007* Trumpets how sounded p. 920. The Feasts thereof 979 980 Turks were the posterity of Ismael say some or the Jews carried Captive into the Northern parts of the World 16 Twenty six something a rare number 37 V. VAILS how many used about the Temple and where p. 1080. * The Vails that divided the holy and most holy place were two yet accounted but one and why Page 1085. * Vailing in the Worship of God how used and abused 302 303 Vainglory and Revenge strange 797 Valentius and Eutyches avetred Christ to have a body only in appearance consuted 397 Valley of Tophet why so called 1053. * Valuation of Persons in reference to redemption of vows what 31 Velleius Paterculus his high commendations with a good deal of his Life and Writings 795 796 Vessels the number and fashion of the Vessels of the Sanctuary 2048 2049. * Vestments the Priests Vestments described p. 1077. * The High Priests under the Second Temple were consecrated by putting on the holy Vestments p. 2051. * The Jews think the Priests Vestments before the Law were the same as under the Law p. 2049. * What Vestments the High Priests had that the other Priests had not 2050. * Village what 648 Vine the Golden Vine in the Porch described with its use 1078. * Vipers the worst of Serpents 458 459 Virgin Mary was not so filled with grace as to be without sin p. 411. She did not vow Virginity 412 Virginity signified by three words in the Hebrew 419 Unclean and clean the Doctrine of them p. 30. Unclean such as were so how kept from the Temple p. 899. Four sourts of Penalties were doomed upon unclean Persons found in the Temple 899 901 902 Uncleanness Legal did contain a great deal of the Doctrin of sin 30 Unity of Essence in the Godhead 394 Universities such were the Cities of the Priests and Levites p. 41. Tithes the greatest part of them were paid to Priests and Levites in their forty eight Universities while they were studying there to fit them for the Ministry in the Synagogues 309 Unlearned and learned was an usual division of the Jewish Nation or People 652 to 659 Unwritten Law of the Jews with their Cabbalah or Tradions c. p. 652 653. The hands through which this passed 457 458 652 Voice is attributed to things without Life 563 Voice from Heaven what and how instead of the Vrim and Thummim 485 486 Vow Jephthah's vow how to be understood 51 Vows the valuation of persons in reference to redemption of vows 31 Vowels how used and to what Language p. 1013. Vowels to the Hebrew from the first Writing it 1014 Upper Room was an usual place to determine matters of Learning and Religion in 275 Urim and Thummim the Jews supposed the loss thereof to be supplied by their Bath Kol or a voice from Heaven 485 486 Urim and Thummim what 724 Usury what in old Rome and how managed 796 W. WALK or sit when used in a borrowed sense in Scripture do indifferently signifie to be or to continue Page 624 Wall the circuit of
the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will he give him a stone g g g g g g De benefic lib. 2. cap. 7. HERE that of Seneca comes into my mind Verrucosus called a benefit roughly given from a hard man panem lapidosum stony bread VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whatsoever ye would that men should do unto you c. h h h h h h Bab. Schab fol. 31. 1. A Certain Gentile came to Shammai and said Make me a Proselyte that I may learn the whole Law standing upon one foot Shammai beat him with the staff that was in his hand He went to Hillel and he made him a Proselyte and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is odious to thy self do it not to thy neighbour for this is the whole Law VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Broad is the way IN these words concerning the broad and narrow way our Saviour seems to allude to the rules of the Jews among their Lawyers concerning the publick and private ways With whom a private way was four cubits in bredth a publick way was sixteen cubits See the Gloss in i i i i i i Cap. 2. hal 1. Peah VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gate UNDER this phrase are very many things in religion exprest in the holy Scripture Gen. XXVIII 17. Psal. CXVIII 19 20. Mat. XVI 18 c. and also in the Jewish Writers The gate of repentance is mentioned by the Chaldee Paraphrast upon Jer. XXXIII 6. and the gate of prayers and the gate of tears k k k k k k Bab. Berac fol. 32. 2. Since the Temple was laid wast the gates of prayer were shut but the gates of tears were not shut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Straight gate seems to be the Greek rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pishpesh a word very usual among the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Tamid cap. 1. hal 3. With a key he opened the little door and out of Beth mokad the place of the fire hearth he entreth into the Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Aruch is a little door in the midst of a great door VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In sheeps cloathing NOT so much in woollen garments as in the very skins of sheep so that outwardly they might seem sheep but inwardly they were ravening Wolves Of the ravenousness of Wolves among the Jewes take these two examples besides others m m m m m m Taanith c. 3. hal 7. The Elders proclaimed a fast in their Cities upon this occasion because the Wolves had devoured two little children beyond Jordan n n n n n n Hieros Jom tobh fol. 60. 1. More than three hundred Sheep of the sons of Judah ben Shamoe were torn by wolves VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By their fruits ye shall know them THAT is a Proverb not unlike it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o Bab. Berac fol. 48. 1. A Gourd a Gourd is known by its branch VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As one having authority and not as the Scribes IT is said with good reason in the Verse going before that the multitude were astonished at Christs doctrin for besides his divine truth depth and convincing power they had not before heard any discoursing with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority that he did The Scribes borrowed credit to their doctrine from Traditions and the Fathers of them and no Sermon of any Scribe had any authority or value without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins have a Tradition or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wise men say or some Traditional Oracle of that nature Hillel the great taught truly and as the tradition was concerning a certain thing p p p p p p Hieros Pesachin fol. 33. 1. But although he discoursed of that matter all day long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They received not his doctrin until he said at last so I heard from Shemaia and Abtalion CHAP. VIII VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou canst make me clean THE doctrine in the law concerning Leprosy paints out very well the doctrine of sin I. It teacheth that no creature is so unclean by a touch as man Yea it may with good reason be asked whether any creature while it lived was unclean to the touch beside man That is often repeated in the Talmudists That he that takes a worm in his hand all the Waters of Jordan cannot wash him from his uncleanness that is while the worm is as yet in his hand or the Worm being cast away not until the time appoynted for such purification be expired But whether it is to be understood of a living or dead worm it is doubted not without cause since the Law treating of this matter speaketh only of those things that dyed of themselves See Levit. XI ver 31. Whosoever shall touch them when they be dead c. and ver 32. Upon whatsoever any of them when they are dead shall fall c. But whether he speaks of a living worm or a dead uncleanness followed by the touch of it for that day only For he shall be unclean saith the Law until the Evening but the carkas of a man being touched a weeks uncleanness followed See Num. XIX II. Among all the uncleannesses of men Leprosie was the greatest in as much as other uncleannesses separated the unclean person or rendred him unclean for a day or a week or a month but the leprosy perhaps for ever III. When the Leper was purified the leprosy was not healed but the poison of the disease being evaporated and the danger of the contagion gone the Leper was restored to the publick congregation Gehazi the Servant of Elisha was adjudged to perpetual leprosy and yet he was cleansed and conversed with the King 2 King VIII 5. cleansed not healed Thus under Justification and sanctification there remain still the seeds and silth of sin IV. He that was full of the leprosy was pronounced clean he that was otherwise was not Levit. XIII 12. If the leprosie shall cover the whole body from head to foot thou shalt pronounce him clean c. A law certainly to be wondred at Is he not clean till the whole body be infected and covered with the leprosy Nor shalt thou O sinner be made clean without the like condition Either acknowledg thy self all over leprous or thou shall not be cleansed VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesus touched him IT was indeed a wonder that when the leprosie was a creeping infection the Priest when he judged of it was not hurt with the infection It cannot be passed over without observation that Aaron being bound under the same guilt with Miriam bore not the same punishment for she was touched with leprosie he not Num. XII And also that Uzziah should be confuted concerning his
goes out and so all will be discovered One of them by chance put on his sandals the wrong way for sandals were open both ways so that one might put in his foot either before or behind but he putting on his the wrong way his footsteps when he went out seemed as if he went in and so their hiding place was discovered to the enemies c. Mony therefore in the girdle and provision in the scrip were forbidden the Disciples by Christ First that they might not be careful for temporal things but resign themselves wholly to the care of Christ. Secondly they ought to live of the Gospel which he hints in the last clause of this verse The workman is worthy of his hire That therefore which he had said before Freely ye have received freely give forbad them to preach the Gospel for gain but he forbad not to take food cloathing and other necessaries for the the preaching of the Gospel Two coats and shoes are forbidden them that they might not at all affect pride or worldly pomp or to make themselves sine but rather that their habit and guise might bespeak the greatest humility VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who in it is worthy In the Talmudick language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who deserves VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shake off the dust of your feet THE Schools of the Scribes taught That the dust of Heathen land defiled by the touch f f f f f f Tosapht ad Kelim cap. 1. The dust of Syria defiles as well as the dust of other Heathen Countries g g g g g g Bab. Sanhedr fol. 12. 1. A Traditioner writer saith They bring not herbs into the land of Israel out of a Heathen land But our Rabbins have permitted it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What difference is there between these R. Jeremiah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The care of their dust is among them The Gloss is They take care lest together with the herbs something of the dust of the Heathen land be brought which defiles in the tent and defiles the purity of the land of Israel h h h h h h Id. Schabb. fol. 15. 2. By reason of six doubts they burn the Truma The doubt of a field in which heretofore might be a Sepulchre The doubt of dust brought from a Heathen land c. Where the Gloss is this Because it may be doubted of all the dust of a Heathen land whether it were not from the sepulchre of the dead i i i i i i Gloss in Sanhear fol. 5. 2. Raâ—bi saw a certain priest standing in a part of the City Aco which part was without the bounds of the land of Israel He said to him is not that Heathen land concerning which they have determined that it is as unclean as a burying place See Pisk Tosaph k k k k k k In Sanhedr cap. 1. artic 30. Therefore that Rite of shaking the dust off the feet commanded the disciples speaks thus much Wheresoever a City of Israel shall not receive you when ye depart by shaking off the dust from your feet shew that ye esteem that City however a City of Israel for a Heathen prophane impure City and as such abhor it VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall sâ—ourge you in their Synagogues BEZA here as he does very often when he cannot explain a place suspects it For thus he writes When I neither find Synagogues elsewhere to have their names from houses of Judgment as the Hebrews speak nor that civil punishments were taken in Synagogues I suspect this place But without any cause for I. In every Synagogue there was a Civil Triumvirate that is three Magistrates who judged of matters in contest arisiâ—g within that Synagogue which we have noted before II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Sâ—â—hâ—dâ— cap. 1. hal 2. Scourging was by that Beneh of Three So that fivefold scourging of St. Paul 2 Cor. XI 24. was in the Synagogue that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By that Bench of Three Magistrates such as was in every Synagogue It is something obscure that is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But beware of men Of whom else should they beware But perhaps the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men may occur in that sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men in these forms of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Men of the great Assembly and The Men of the House of Judgment c. But we will not contend about it VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ye shall not have gone over the Cities of Israel c. YE shall not have travailed through the Cities of Israel preaching the Gospel before the Son of man is revealed by his Resurrection Rom. 1. 4. Lay to this Acts III. 19 20. Repent ye therefore and be converted that your sins may be blotted out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the times of refreshment may come for ye expect refreshment and consolation under the Messiâ—s And he may send Jesus Christ first preached to you And ver 26. To you first God raising up his son sent him to bless you c. The Epoche of the Messias is stated from the resurrection of Christ. VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebub See Chapter XII Verse 24. VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ye hear in the ear WE have observed before that allusion is here made to the manner of the Schools where the Doctor whispered out of the Chair into the ear of the Interpreter and he with a loud voice repeated to the whole School that which was spoken in the ear m m m m m m Bab. Sanhedr fol. 7. 2. They said to Judah bar Nachmani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the interpreter of Resh Lachish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do you stand for his Expositor The Gloss is To tâ—ll out the Exposition to the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he shall whisper to you We cannot here but repeat that which we produced before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Doctor whispered him in the ear in Hebrew And we cannot but suspect that that custom in the Church of Corinth which the Apostle reproves of speaking in the Synagogue in an unknown tongue were some footsteps of this Custom We read of whispering in the ear done in another sense namely to a certain woman with child which longed for the perfumed flesh n n n n n n Bab. Joâ—a fol. 82. 2. Therefore Rabbi said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go whisper her that it is the day of expiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They whispered to her and she was whispered that is she was satisfied and at quiet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preach ye upon the house tops Perhaps allusion is made to that Custom o o o o o o Bab. Schabb. fol. 35. 2. when the Minister of the Synagogue on the
carries with it a very proper sense if you interpret it To according to its most usual signification Moses to the hardness of your hearts added this that he permitted divorces something that favours of punishment in it self however you esteem it for a priviledge II. But you may interpret it more clearly and aptly of the Inhumanity of husbands towards their wives but this is to be understood also under restriction fo r Moses permitted not divorces because simply and generally men were severe and unkind towards their wives for then why should he restrain divorces to the cause of Adultery but because from their fierceness and cruelty towards their wives they might take hold of and seek occasions from that Law which punished Adultery with death to prosecute their wives with all manner of severity to oppress them to kill them Let us search into the Divine Laws in case of Adultery a little more largely 1. There was a Law made upon the suspicion of Adultery that the wife should undergo a trial by the bitter waters Numb 5. but it is disputed by the Jewish Schools rightly and upon good ground whether the husband was bound in this case by duty to prosecute his wife to extremity or whether it were lawful for him to connive at and pardon her if he would And there are some who say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he was bound by duty and there are others who say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it was left to his pleasure c c c c c c See Hierof Sotah as before 2. There was a Law of death made in case of the discovery of Adultery Deut. XXII 21 22 23. If a man shall be found lying with a married woman both shall die c. not that this Law was not in force unless they were taken in the very act but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be found is opposed to suspicion and means the same as if it were said When it shall be found that a man hath lain c. 3. A Law of Divorce also was given in case of Adultery discovered Deut. XXIV for in that case only and when it is discovered it plainly appears from our Saviours Gloss and from the concession of some Rabbins also that Divorces took place For say they in the place last cited Does a man find something foul in his wife he cannot put her away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he hath not found foul nakedness in her that is Adultery But now how does the Law of death and that of Divorce consist together It is answered They do not so consist together that both retain their force but the former was partly taken off by the latter and partly not The Divine Wisdom knew that inhumane husbands would use that law of death unto all manner of cruelty towards their wives for how ready was it for a wicked and unkind husband to lay snares even for his innocent wife if he were weary of her to oppress her under that law of death And if she were taken under guilt how cruelly and insolently would he triumph over her poor woman both to the disgrace of wedlock and to the scandal of Religion Therefore the most prudent and withal merciful Law-giver made provision that the woman if she were guilty might not go without her punishment and if she were not guilty might go without danger and that the wicked husband that was impatient of wedlock might not satiate his cruelty That vvhich is said by one does not please me That there was no place for divorce where Matrimony was broke off by capital punishment for there vvas place for Divorce for that end that there might not be place for capital punishment That Law indeed of death held the Adulterer in a snare and exacted capital punishment upon him and so the Law made sufficient provision for terrour but it consulted more gently for the woman the weaker vessel lest the cruelty of her husband might unmercifully triumph over her Therefore in the suspicion of Adultery and the thing not discovered the husband might if he would try his wife by the bitter waters or if he would he might connive at her In case of the discovery of Adultery the husband might put away his wife but he scarce might put her to death because the Law of Divorce was given for that very end that provision might be made for the woman against the hard heartedness of her husband Let this story serve for a Conclusion d d d d d d Bab. Berac fol. 19. 1. Shemaiah and Abtalion compelled Carchemith a Libertine woman-servant to drink the Bitter waters The husband of this woman could not put her away by the Law of Moses because she was not found guilty of discovered Adultery He might put her away by the Traditional Law which permitted Divorces without the case of Adultery he might not if he had pleased have brought her to trial by the bitter waters but it argued the hardness of his heart towards his wife or burning jealousie that he brought her I do not remember that I have any where in the Jewish Pandect read any example of a wife punished with death for Adultery e e e e e e Hierof Sanhedr fol. â—4 2. There is mention of the daughter of a certain Priest committing fornication in her fathers house that was burnt alive but she was not married VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eunuchs from their mothers womb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eunuchs which were made Eunuchs of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Talmudists VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then were little children brought unto him NOT for the healing of some disease for if this had been the end propounded why did the Disciples keep them back above all others or chide any for their access Nor can we believe that they were the children of unbelieving Jews when it is scarcely probable that they despising the Doctrine and person of Christ would desire his blessing Some therefore of those that believe brought their Infants to Christ that he might take particular notice of them and admit them into his Discipleship and mark them for his by his blessing Perhaps the Disciples thought this an excess of officious Religion or that they would be too troublesome to their Master and hence they opposed them but Christ countenanceth the thing and favours again that Doctrine which he had laid down Chap. XVIII namely That the Infants of believers were as much Disciples and partakers of the Kingdom of Heaven as their Parents VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thou shalt not kill c. IT is worthy marking how again and again in the New Testament when mention is made of the whole Law only the second Table is exemplified as in this place so also Rom. XIII 8 9. and Jam. 11. 8. 11 c. Charity towards our neighbour is the top of Religion and a most
hardned their faces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gloss renders it h h h h h h Moed Katon fol. 16. 1. He reproacheth the Messenger of the Sanhedrin More particularly i i i i i i â—rach Chaaiâ— cap. 359. Rambam of blessed memory saith For twenty four causes they Excommunicate either man or woman and these are they that are to be Excommunicated 1. He that vilifies a wise Man yea after his death 2. He that vilifies the Messenger of the Sanhedrin 3. He who calls his companion Servant 4. He that sets at nought one word of the Scribes There is no need to say he that sets at nought the Law 5. Who appears not at the day set him by the Bench. 6. Who submits not to the judgment of the Bench they excommunicate him till he do submit 7. Who keeps any hurtful thing for example a fierce Dog or a broken Ladder they excommunicate him till he put it away 8. Who sells his farm to a Heathen they excommunicate him until he take upon himself all the wrong which may thence come to an Israelite his neighbour 9. Who gives evidence against an Israelite before a Heathen Tribunal and by that Evidence wracks mony from him they excommunicate him until he pay it back again 10. A Butcher Priest who divides not a portion to the other Priest they excommunicate him until he gives it 11. Who profaneth the second Feast day of the Captivity although it be according to custom Of this day see Maimonides l l l l l l In Kiddush Hodesh cap. 5. 12. Who doth any servile work on the Passover Eve afternoon 13. Who mentioneth the name of God in vain either in an Oath or in Words 14. Who compels the people to eat the holy things out of the bounds 15. Who compels the people to prophane the Name of God 16. Who intercalates the year or months without the Land of Israel 17. Who lays a stumbling block before the blind 18. Who hinders the people from performing the precept 19. The Butcher who offers a torn beast 20. The Butcher who sheweth not his knife to a wise Man to be approved of 21. Who hardens himself against knowledge 22. Who hath put away his wife and yet hath partnership and dealing with her 23. A wise Man that lies under an ill fame 24. Who excommunicates him that deserves not excommunication These you have likewise in the Learned Buxtorph his Talmudick Lexicon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niddui By how much the more carefully I look upon the causes and reasons of Excommunication so much the more I persist in my opinion that Excommunication was invented as a punishment for those faults for which no kind of punishment was decreed either by the Law or by any Traditional Canons Consider them singly and perhaps you will be of my opinion III. He against whom they were to proceed by Excommunication was first cited and a day set him wherein to appear by a Messenger sent him by the Bench which certified him of the day and of the persons before whom he was to appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m Moed Katon fol. 16. 1. They appoint him the second day of the week on which day they sit in the Court and assemble in the Synagogue and the fifth day of the week on which day also there is an Assembly and a Session and the second of the week following If he appeared not on the day first appointed they look for him unto the day that was secondly appointed and thirdly appointed And this was when the case was about mony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if it were for Epicurism if he made not his appearance on the first day appointed they Excommunicate him without delay IV. They first struck him with simple Excommunication which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niddui in which there was not absolute cursing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n n n n n n Piske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Moed Katon art 55. In Niddui was not absolute cursing For they said only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let N. be under Excommunication V. This Excommunication was for thirty days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o Hieros Moed Katon fol. 81. 3 Excommunication Niddui was not less than for thirty days As it is said Until a month until the flesh come out of your nostrils Numb XI 20. But if the Excommunicated person appeased those that Excommunicated him within that time they absolve him forthwith VI. But if he persisted in his perversness the thirty days being ended they Excommunicate him again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adding also a curse And this second Excommunication they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shammatha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p p p p p p Bab. Moed Katon in the place before Whence is it that we Shammatize In that it is written Curse ye Meroz Judg. V. 23. Rabbenu Asher upon the place q q q q q q Fol. 34. 2. Barak Shammatized Meroz as it is written Curse ye Meroz which is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excommunication and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cursing for in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both Excommunication and Cursing VII They published his offence in the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r r r r r r Moed Katon in the place before We particularly publish his crime in the Synagogue The Gloss is They said to his fellow Citizens For this and this cause we Shammatize him VIII If he persist still for these thirty days in his perversness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They Anathematized him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They Excommunicate him and after thirty days they again Excommunicate Shammatize him and after sixty they Anathematize Rabbenu Asher s s s s s s In the place above saith They Anathematize saying Let him be under Anathema And this much more heavy than either Niddui or Shammatha For in this is both Excommunication and Cursing and the forbidding the use of any men unless in those things only which belong to the sustaining of life And they Anathematize not but when a man hath hardened himself against the Bench once and again IX They give the reason of these proceedings in Moed Katon t t t t t t In the place alledged in these words Whence is it that they send a messenger to him from the Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the house of judgment Because it is written And Moses sent to Dathan and Abiram Whence is it that they summon him to judgment Because it is written And Moses said to Korah Be thou and all thy company present Whence is it that they cite him before some great and eminent man Because it is written Before the Lord. Whence is it that it is before N. or such a man Because it is writien Thou and they and Aaron Whence is it
virulency and multitudes of those that had embraced it apostatizing from it and becoming its bitter enemies This double fruit of gall and wormwood proceeded from one and the same root of bitterness viz. Their doting upon Judaism the word taken in a Civil sence as they accounted it a privilegial excellence to be a Jew or in a Religious sence as they expected to be justified by their Judaical works So that the very season and present juncture of affairs might very well give occasion unto the Apostle to handle the two Themes that faced these two great delusions so copiously in this Epistle above all other places viz. The casting off the Jews and coming in of the Gentiles to decry their boasting of being Jews and Justification by Faith to face their dangerous principle of Justification by their Works How he prosecutes his Discourse upon the point of Justification by Faith from the beginning of his Epistle hither any one may see plainly first confuting the opinion concerning Justification by Works and then proving that it is by Faith As to the former in Chap. I. he speaks of the works of the Heathen most abominable and clean contrary to justifying in Chap. II. of the works of the Jews most failing and infinitely short of justifying and yet concludes as to the second head he handles that the Believers of the one Nation and the other are justified Chap. III. 30. as well the circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith and not by works as the uncircumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith though it had been of so contrary works In Chap. IV. he instanceth in Abraham as serving to both his purposes shewing that he was not justified by his Works but by believing and that the rather because it was a common opinion and saying among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Abraham performed all the Law to a little and consequently that he was justified by that performance He sheweth that he believed and was justified by his faith before he received circumcision in which they placed so much of justification and that he received Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seal of the righteousness of faith which he had being yet uncircumcised and a seal of the righteousness of faith which should be in the uncircumcision or Gentiles that should come to believe as those words will also bear that he might be the Father of all that believe though they be not circumcised that righteousness might be imputed to them also vers 11. In this verse before as he begins to apply the Doctrine he had cleared and the word Therefore infers no less Upon which I shall not insist to examine whether by it he infers only the first clause of the Text as proved already That Justification is by Faith or the second also as proved likewise or now added to be proved That being Justified by Faith we have peace with God Nor shall I insist upon the connexion but take the words as they lie singly before us and methinks they are as Ephraim and Manasseh before Jacob both clauses so excellent that we may be at a stand on which to lay the right hand so great the mystery of Justification and so incomparable the happiness of having Peace that on which shall we fix to discourse in this hour I may not pass the former but in a word or two by the way hint something of the great mystery of Justification I. It is a mystery and wonder that I may say with that Apostle even the Angels desire to look into and that men have cause with amazement to look upon that ever a sinful wretch a condemned person should be justified before God But so it was in the Law he that was unclean with the deepest died legal uncleanness that could be if purified with the Purification of the Sanctuary he became clean II. It is a mystery that a sinner should be justified and yet whiles he lives in this world he is sinful still But so likewise it was in the Law the Leper was cleansed yet he was a Leper still Levit. XIII 13. In a case there mentioned the Priest was to pronounce him clean His condition was changed as to his restoring to the publick Worship and to the Congregation but his inherent distemper was not wholly removed III. It is a mystery that a sinner should be justified by Gods justice the property of which is to condemn sin and to punish sinners For we are justified not only by the grace and mercy of God but by the very justice of God And methinks the very word Justification speaks no less I am sure the Apostle speaks so in Chap. I. 17. For therein is the righteousness of God revealed from faith to faith In the Law was revealed the righteousness or justice of God condemning and in the Gospel the righteousness or justice of God justifying IV. It is a mystery that mans believing should justifie it being an Act of man and so infinitely unadaequate to Gods justifying But as in the Law he that would have his attonement made at the Altar and have his acceptance there must of necessity take the Priest in his thoughts and in his way to do it for him so Faith doth inevitably include also Christ the object of believing and his merit So that you cannot define this Gospel faith but with this comprehension that it is a trusting in the grace and promise of God through Christ. V. It is a mystery that a sinner should be justified or made righteous by the righteousness of another This is strange to the ears of the Jews who expected to be justified every one by his own righteousness Whereas they might have learned at the Temple that even the holiest things there were not holy of themselves but made holy by something else the Sacrifice by the Altar the Priest by his garments And this is that Faith that the Apostle speaks of in the place mentioned before The righteousness of God revealed from Faith to Faith I. Rom. 17. i. e. a righteousness beyond that that the Jew expected by Faith in God who immediately trusted in God upon the account of his own righteousness whereas This is a Faith or trusting in God upon the righteousness of Christ. VI. It is a mystery that whereas Faith is not the same for degree and measure in all that believe yet justification is the same in all that believe though their belief be in different measures and degrees So once in the Wilderness all gathered not Manna in the same measure yet when all came to measure they had all alike none above an Omer none under Sanctification indeed receiveth magis minus and one hath a greater degree or less of holiness than other but Justification is not so For all are justified alike the truth of faith justifying not the measure So actual sinfulness recipit magis minus and so some are greater sinners some less but origine sui 't is not so
blessed for ever So that the great Angel Christ at the giving of the Law was the speaker and all the created Angels his silent Attendants And this Observation might be useful in some points of Divinity that Christ gave the Law as well as he gave the Gospel But Thirdly The Prophets and Ministers in Scripture phrase are usually called Angels Do I need to give instance Eccles. V. 6. Suffer not thy mouth to cause thy flesh to sin neither say before the Angel or Minister at the Temple that it is an error Mal. II. 7. The Priests lips should keep knowledge and they should seek the Law at his mouth for he is the Messenger or Angel of the Lord of Hosts And Chap. III. 1. Behold I send my Angel i. e. my messenger before thy face And to spare more you remember that in Revel I. ult The seven stars are the Angels or Ministers of the seven Churches So that the words before us may be reduced to this sense Ye received the Law by the disposition preaching and explaining of the Prophets and Ministers and have not kept it And to this sense speaks that Heb. II. 2. For if the word spoken by Angels that is Gods messengers the Prophets were stedfast and every transgression and disobedience received a just recompence of reward How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord. That is If the word in the mouth of the Prophets might not be transgressed but there was a just recompence of reward paid to the transgressor much more he must be paid that neglects the Salvation spoken by the Lord Christ. And to the like sense may that be taken in Gal. III. 19. The Law was added because of transgression being ordained disposed of preached by Angels i. e. Prophets and Ministers in the hand of a Mediator And this sense of Angels in the Text agrees very well with the words of Steven a little before Your Fathers persecuted and killed the Prophets the Lords Angels or Messengers and ye have received the Law by such Angels or Ministers but have not kept it For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Angel in the Greek Tongue signifies any messenger among men as frequently as it does the Angels in Heaven And so taking all these constructions together the words do fairly lead us to consider what cause or reason God hath given men to keep his Law and Commandments but men will not keep them Some have written large and excellent Discourses concerning the equity and reasonableness of Christian Religion And how large a discourse might be made upon this particular in our Religion How it is agreeable to all the reason in the World to obey and keep Gods Commandments which he hath given The Socinian requires a natural reason for what is supernatural or else he must not believe it Because it cannot be demonstrated in Logick Philosophy Mathematicks how three should be one and one should be three therefore we must not believe that there are three Persons in the Trinity and but one God But the wiser and more solid discourse would be rather to shew a reason why we are to believe such a thing than to seek a reason why or how such a thing is For there may be a plain reason to believe an article of Faith the reason of which thing reason cannot fathom So it may be but a sawcy wild inquiry what reason God had to give such and such particular commands But it may be a pious and humble inquiry to search what reason we have to keep his Commandments now he hath given them I. And the first reason we meet withal in all regular method and order is because he hath given them therefore we should keep them Ye received the Law by the disposition of Angels therefore ye should have kept it The Command in it self does not only challenge our obedience of it but the very giving of it does also challenge it There is a bond in the giving as well as a bond in the Command it self viz. a bond of love and mercy that would impart his Will and Commands David in Psal. CXLVII ult accounts it an incomparable mercy that Israel had above other Nations That God made his Law known to Jacob and his statutes to Israel And dealt not so with any Nation besides neither had they knowledge of his Law And God himself instituted the Feast of Pentecost at that just time of the year when the Law was given that they might celebrate the Memorial of that great mercy as he had instituted the Feast of the Passover at that just time of the year when they were delivered out of Egypt that they might commemorate the memory of that mercy He would have them to own the giving of the Law an equal mercy with their delivery out of bondage And what was the treasure of the Ark or the precious things that were laid up there The two Tables and Pot of Manna The Pot of Manna that minded them of the merciful and miraculous food wherewithal the Lord fed their bodies and the two Tables which minded them of the divine and heavenly food of their Souls that Man liveth not by bread only but by every word that proceedeth out of the mouth of God That passage is worthy a great deal of meditation Luke XII 47 48. He that knew his Masters will and did it not shall be beaten with many stripes But he that knew it not and committed things worthy of stripes shall be beaten with a few stripes Now whether do you think it better to know our Masters will or not to know it To have God to impart his Commands to us or not to impart them Herein it might seem better not to know his Commands because it we keep them not not knowing them there will follow the fewer stripes but the more if we know them and break them But this weighs the ballance down on the other side that it is impossible to avoid stripes if there be not the knowledge of Gods Commands it is possible to avoid them if there be knowledge More stripes indeed will be added if we keep them not but if we keep them no stripes at all If we should dispute this question whether God shewed more mercy in giving his Law and Commandments or in giving the Gospel and promises This might make some stand about the determination because though the promises are given of an infinite mercy yet there is no possibility of coming up to the attaining of the promises but in the way of the Commandments In the Promises God shews that he would do good to us and save us and in the Commandments he shews that he would have us to do good to our selves and save our selves Say not therefore that it was any severity in God to lay any such binding Commandments upon men acknowledge it mercy that he would make known his Will and Commandments to thee Wouldst thou
reliance upon Christ comes not into date till a man do the best he can to fit himself to be a sacrifice for that Altar The Altars sanctifying of the gift came not in date till the offering was fit for the Altar There must be these concurrents First It must be of the clean kinds of Beasts or Birds Oxen or Sheep or Goats Sparrows Pigeons or Turtles not Dog Cat Ass Bear not a Crow Raven Owl or Vultur Then it must be viewed by some skilful person that it be without blemish as well as that it be clean viz. That it be not a blind Bullock or Lamb that it be not broken diseased c. And lastly the Offerers free-will and mind in his offering must be concurrent And thus qualified it was fit for the Altar and the Altar sanctified it Now was there all this care about the offering of a beast upon a material Altar of brass or stone and is not as much at least required for the offering of a souls own self on Christ the Altar Must any thing polluted or unclean come near that Altar Faith in Christ is not so easie a matter as men take it for a man must first do all he can in purifying himself before he can believe For his believing is his refuging to Christ to make out for him when he sees he cannot do it himself And by this appears the vast difference 'twixt the believing of a Jew and the faith of a true Christian. The Jew as he thought performed the Law and believed that he should be justified by his performance and looked no further A true Christian observes the Law the best he can but when he hath done all he finds himself but an unprofitable servant and that he comes infinitely short of Justification by all he can therefore casts himself upon Christ to satisfie for him The sacrifices of God are a broken heart a broken and a contrite spirit O God thou wilt not despise Psal. LI. 17. Under the Law nothing that was broken or bruised was to be offered under the Gospel no heart but broken or bruised is to be offered And whereupon bruised and broken not only upon sight of the evil they have committed but also upon sense how little they can do of good when they have done their best And then lay such an heart upon the Altar Christ and the Altar sanctifies the gift and makes out for it Brethren take heed you be not deceived about Faith by which you must stand or fall to all eternity It is more than fancy or thinking or hoping you shall be saved by Christ it is more than taking on you to pray in the name of Christ more than begging mercy for the sake of Christ. It is working and labouring in the way of Gods Commandments till you be weary and heavy laden and then resting your selves in Christ for safety and refreshing It is doing your duty all you can and still leaning on Christ to make out all failings for you It is that that must bring up the reer of your best endeavours As Simon of Cyrene was laid hold upon to bear the Cross of Christ after him when it was too heavy for him So on the contrary lay hold on Christ and get him to bear your burthen for you when you your selves are not able to bear it II. By this also we may observe the absolute necessity of keeping Gods Commandments for salvation as well as the absolute necessity of faith for salvation and the amicable and indeed unseparable agreement 'twixt these two It is impossible to find acceptance with God for justification and salvation unless by faith in Christ we be presented as living sacrifices upon him the Altar And it is impossible to be fit sacrifices for that Altar unless by keeping the Commandments of God we be purified and fitted For as Faith purifieth the heart where it is once come Act. XV. 9. So keeping the Commandments of God is purifying the heart that Faith may come Consider of that 1 Pet. I. 22. Seeing you have purified your hearts in obeying of the truth Now what is obeying of the truth but doing what God in the word of truth directeth and commandeth and this also purifieth the heart toward believing as Faith doth when a man now believes And thus believing and obeying are so twisted together that without keeping of Gods Commandments the best you can you cannot come by Faith and Faith when it is come it cannot be without keeping of Gods Commandments the best you can For as to the former we may not unproperly apply those words of the Apostle Gal. III. 23. For before faith came we were kept under the Law shut up unto the faith which should afterwards be revealed And as to the later that in Jam. II. 26. As the body without the spirit is dead so faith without works is dead also And now to make some Application upon what hath been spoken and to take up the words in order First From the title here given to our Saviour that he is our Altar upon and through whom to offer our selves and all our services to God we may observe that the bare offering of Christ himself upon the Cross is not the all that a Christian hath to look after for his salvation but he himself is also to offer himself through Christ to God Christ was a dying sacrifice a Christian must be a living and as Christ voluntarily offered himself to God so is he also to do in his place and station How oft do we find in Scripture that the death of Christ doth challenge our dying to sin and not living to our selves 1 Cor. V. 7. Purge out the old leaven that ye may be a new lump for even Christ our Passover is sacrificed for us 2 Cor. V. 15. And that he died for all that they which live should not henceforth live unto themselves but unto him that died for them And so there are divers other places to the like tenor The obedience of Christ does not dissolve the obedience of a Christian but enhance it For his obedience was not to disannul our obedience but to challenge it to love him who loved us first His offering himself was to lead us the way and to teach and engage us to offer our selves also He to die according to the will of God and we to live according to his will that is to die unto sin and to live unto righteousness Secondly Now since every one that is accepted of God is to be presented to him as a sacrifice offered through Christ as the most Sacred Altar it may give us just cause daily to examine our selves how fit we are to be presented to that Altar and from that Altar to God The Sacrifice under the Law was to be examined whether it were fit or no by one that was skilful in such a scrutiny The work now under the Gospel must be our own every one to examine his own heart since the heart
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
strength is firm But vers 19. How are they brought into desolation as in a moment they are utterly consumed with terrors So God tells Pharaoh I have preserved thee alive that I might make my power known in thee II. Sometimes Gods forbearance to cut off the wicked is for their punishment not only when he strikes them with horror as he did Lamech but when they prosper Let Ephraim alone was Ephraim's punishment The Uses of this Discourse might be these 1. To Examine while we live and prosper whether it be for our punishment 2. To be jealous of an untroubled condition 3. This may teach with more patience and chearfulness to bear the Cross. For as Gods suffering men to succeed and prosper is sometimes a judgment a token of his displeasure so afflictions and troubles may be signs of his care and good will 4. Not to envy the prosperity of the wicked 5. To labour so to live as to be able to give a comfortable account of long life and age A SERMON PREACHED upon EXODUS XX. 5. For I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the Children unto the third and fourth generation of them that hate me THE first Commandment with threatning as Paul saith the first of the second Table was the first with promise Ephes. VI. And the threatning is most properly affixed to the Command against Idolatry Because God hath a special enmity and quarrel against Idolatry as one of the greatest derogations to his honour that can be in the World Observe in the Prophets the great complaint against the people is for Idolatry and unrighteousness The former the great injury done to God the later to Men the former the height of Impiety the later of Uncharitableness When man is bound to love his neighbour as himself to shew him mercy to be helpful to him and useful to him in all ways of charity how high an iniquity is it to defraud undermine oppress and deal injuriously with him And when bound to worship God alone as the great dreadful and glorious Creator of Heaven and Earth and all things in them how abominable a wickedness is it to give this honour to a piece of wood a stock or stone of our own framing How God detests this he hath uttered abundantly in Scripture partly by proclaiming Idols to be abominable to him Deut. VII 25. and XXVII 15. And by giving them names of the greatest abomination Vanities 1 King XVI 26. Jer. XIV 22. Lyes Esa. XLIV 20. Jer. X. 14. And so is that to be understood Rev. XXII 15. Without are Dogs and Sorcerers and Whoremongers and Murtherers and Idolaters and whosoever loveth and maketh a lye Jonah putteth both the names together Jonah II. 8. They that observe lying vanities Nay the very name of abomination it self is given them 1 King XI 7. Nay the very name of Devils is given them Deut. XXXII 17. 1 Cor. X. 20. And as thus in his word he hath shewed his detestation against Idols and Idolatry so hath he also in his providence by those fearful judgments that he hath shewed against them that have been Idolatrous Witness Jeroboam and his house Ahab and his rooted out and devoured by this deadly canker themselves and their posterity undone according to the threatning here Visiting the sins of the Fathers upon the children It were a wonder and thing of amazement that the Church of Rome should ever be so zealous for Images were it not that there is something more behind the curtains than is seen They distinguish betwixt an Image and an Idol and say They worship not the Image but before it only for a memorandum But to omit the vanity of such a distinction which hath been abundantly confuted by our Divines where is their care of that rule of the Apostle To avoid all appearance of evil Certainly if there be not the appearance of Idolatry in worshipping before an Image what call you the appearance of Idolatry The Heathen persecutors of old thought their turn served if they could bring Christians to cast a little incense into the fire before an Idol Here the Christians might have pleaded it was not in worship to Idols but to please their Masters but they saw in it so much appearance of Idolatry that they gave up their lives rather than to consent to such an appearance of evil But that that is behind the curtains with the Papists is covetousness and gain of mony And if it were not that I make no question but they would be fâ—r cooler in pleading for their Images than they are It is upon very good reason that the Apostle calls Covetousness Idolatry for it is not only making mony our God but it is the very Father and Mother of Idolatry This is it that hath made these men so bold with adoring of Images so bold as to take away this Commandment against Idolatry out of the Ten though a Command so needful so dreadful and that hath so terrible a threatning with it For I the Lord thy God am a jealous God A Command that one might wonder at but that you can never enough wonder at the wickedness of mens hearts First One would wonder that ever such a Command should need Thou shalt not worship a stock or stone nor make that thy God which thine own hands have made Reason and light of nature and common sense one would think should so cry this down to men that have their wits about them that there might not any such Command from God be needful You may see how the Spirit of God does stand as it were wondring at the sottishness of those that make and worship Idols in Esa. Chap. XL. and three or four Chapters forward And did you see a Heathen or do you see a Papist worshipping and bowing down to the stock of a tree as he calls it there whether have you more cause to mourn to see God so dishonoured or to think what a stock and stupid thing sinful man is become to pray to or trust in a piece of wood or stone Secondly One might wonder that such a Law given should be so broken A Law so easie to keep and in so sensless a thing to break it Of all sins what easier to avoid than falling down to the stock of a tree And yet how were men infatuated with it as the Heathen and Israel were continually Who would have thought that Israel having seen the wonders in Egypt and the glory of God at Sinai should ever especially so suddenly have worshipped a golden Calf and said These are thy Gods O Israel which brought thee up out of the Land of Egypt What monstruous madness and senslesness is there in this Idolatry That 1. Whereas God made man for man to think that he can make a God 2. Man that can see and hear and speak and stir to think that his help should lye in that that can neither see nor hear nor speak nor