entertain what he was relating to her Shall give unto him the Throne Psal. 2. 7 8 9. Ezek. 21. 27. Dan. 7. 14. c. Vers. 33. He shall reign over the house of Jacob. This term the house of Jacob includeth First All the twelve tribes which the word Israel could not have done Secondly The Heathens and Gentiles also for of such the house and family of Jacob was full Vers. 34. Seeing I know not a man These words say the Rhemists declare that she had now vowed Virginity to God For if she might have known a man and so have had a child she would never have asked how shall this be done And Jansenius goeth yet further From these words saith he it doth not only follow that she hath vowed but this seemeth also to follow from them that her vow was approved of God See also Aquin. part 3. quaest 28. art 4. Baron in apparatu ad Annal. c. Answ. First Among the Jews marriage was not held a thing indifferent or at their own liberty to choose or refuse but a binding command and the first of the 613. as it is found ranked in the Pentateuch with the threefold Targum at Gen. 1. 28. and Paul seemeth to allude to that opinion of theirs when speaking of this subject he saith Praeceptum non habeo 1 Cor. 7. 6. Secondly Among the vows that they made to God Virginity never came in the number Jephtha's was heedless and might have been revoked as the Chaldee Paraphrast and Rabbi Solomon well conceive and David Kimchi is of a mind that he was punished for not redeeming it according to Lev. 27. Thirdly To die childless was a reproach among men Luke 1. 25. and to live unmarried was a shame to women Psal. 78. 63. Their Virgins were not praised that is were not married Now what a gulf is there between vowing perpetual Virginity and accounting it a shame dishonour and reproach Fourthly If Mary had vowed Virginity why should she marry Or when she was married why should she vow Virginity For some hold that her vow was made before her espousals and some after Fifthly It was utterly unnecessary that she should be any such a votal it was enough that she was a Virgin Sixthly It is a most improper phrase to say I know not a man and to mean I never must know him and in every place where it is used concerning Virgins why may it not be so understood as well as here Seventhly While the Romanist goeth about with this gloss to extol her Virginity he abaseth her judgment and belief For if she meant thus she inferreth that either this child must be begotten by the mixture of man which sheweth her ignorance or that he could not be begotten without which sheweth her unbelief Eighthly She uttereth not these words in diffidence as Zachary had done when he said how shall I know this but in desire to be satisfied in the mystery or the manner as she was in the matter She understood that the Angel spake of the birth of the Messias she knew that he should be born of a Virgin she perceived that she was pointed out for that Virgin and believing all this she desired to be resolved how so great a thing should come to pass Vers. 35. The Holy Ghost shall come upon thee c. The Angel satisfieth the Virgins question with a threefold answer First Instructing her in the manner of the performance Secondly Furnishing her with an example of much like nature in her Cosin Elizabeth Thirdly Confirming her from the power of God to which nothing is impossible Now whereas this unrestrained power of God was the only cause of such examples as the childing of Elizabeth and other barren women in this birth of the Virgin something more and of more extraordinariness is to be looked after In it therefore two actions are expressed to concur First The Holy Ghost his coming upon the Virgin Secondly The power of the most High overshaddowing her and two fruits or consequents of these two actions answerable to them First The Holy Ghost shall come upon thee therefore that that is born of thee shall be holy Secondly The power of the most High shall overshadow thee therefore that that is born of thee shall be called the Son of God The coming of the Holy Ghost upon her was First In the gift of Prophesie whereby she was both informed of the very instant when the conception was wrought and also more fully of the mystery of the Incarnation then before Secondly He did prepare and sanctifie so much of her flesh and blood or seed as to constitute the body of our Saviour The work was the work of the whole Trinity but ascribed more singularly to the Holy Ghost first because of the sanctifying of that seed and clearing it of original taint for sanctification is the work of the Holy Ghost Secondly For the avoiding of that dangerous consequence which might have followed among men of corrupt minds who might have opinionated if the conception of the Messias in the womb had been ascribed to the Father that the Son had had no other manner of generation of him The power of the most High His operating power supplying the want of the vigour and imbraces of the masculine Parent For to that the word overshaddow seemeth to have allusion being a modest phrase whereby the Hebrews expressed the imbraces of the man in the act of generation as Ruth 3. 9. Spread the skirt of thy garment over thine handmaid Therefore that holy thing This title and Epithet first not only sheweth the purity and immaculateness of the humane nature of Christ but also secondly it being applied to the preceding part by way of consequence as was touched before it sheweth that none ever was born thus immaculate but Christ alone because none had ever such a way and means of conception but only he Ver. 36. Thy Cosin Elizabeth hath conceived a Son As he had informed the Virgin of the birth of the Messias of her self so doth he also of the birth of his fore-runner of her Cousin Elizabeth For that he intended not barely to inform her onely that her Cousin had conceived a Child but that he heightens her thoughts to think of him as Christs forerunner may be supposed upon these observations First That he saith A Son and not a Child Secondly That such strangely born Sons were ever of some remarkable and renowned eminency Thirdly That if he had purposed only to shew her the possibility of her conceiving by the example of the power of God in other women he might have mentioned Sarah Hannah and others of those ancient ones and it had been enough Vers. 39. And Mary arose c. And went with haste into the hill Country into a City of Juda. This City was Hebron For unto the sons of Aaron Joshua gave the City of Arba which is Hebron in the hill country of Judah Josh. 21. 11. And Zacharias being a son of
only asks How shall this be c Doubtless she took the Prophecy in its proper sense as speaking of a Virgin untoucht She knew nothing then nor probably any part of the Nation at that time so much as once thought of that sense by which the Jews have now for a great while disguised that place and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. Give me leave for their sakes in whose hands the book is not to transcribe some few things out of that noble Author Morney a a a a a a De Verit. Christ. Relig. cap. 28. which he quotes concerning this grand mystery from the Jews themselves b b b b b b Moses Haddarson in Psa LXXXV Truth shall spring out of the earth R. Jotten saith he notes upon this place That it is not said truth shall be born but shall spring out because the Generation and Nativity of the Messiah is not to be as other creatures in the world but shall be begot without Carnal Copulation and therefore no one hath mentioned his Father as who must be hid from the knowledge of men till himself shall come and reveal him And upon Genes Ye have said saith the Lord we are Orphans bereaved of our Father such an one shall your redeemer be whom I shall give you So upon Zachary Behold my servant whose name is of the branch And out of Psal. CX Thou art a Priest after the order of Melchizedech He saith R. Berachiah delivers the same things And R. Simeon Ben Jochai upon Genes more plainly viz. That the Spirit by the impulse of a mighty power shall come forth of the Womb though shut up that will become a mighty Prince the King Messiah So he VERS XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hath also conceived a Son in her old age THE Angel teaches to what purpose it was that Women either barren before or considerably stricken in years should be enabled to conceive and bring forth viz. to make way for the easier belief of the Conception of a Virgin If they either beside or beyond nature conceive a Child this may be some ground of belief that a Virgin contrary to Nature may do so too So Abraham by Faith saw Christ's day as born of a pure Virgin in the birth of his own Son Isaac of his old and barren Wife Sarah VERS XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. She went into the hill Country c. THAT is to Hebron Jos. XXI 11. For though it is true indeed the Priests after the return from Babylon were not all disposed and placed in all those very same dwellings they had possest before the Captivity yet is it probable that Zachary who was of the seed of Aaron being here said to dwell in the hill Country of Judah might have his House in Hebron which is more peculiarly said to be the City of Aaron's off-spring VERS XLI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Babe leaped in her Womb. SO the Seventy Gen. XXV 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Children leaped in her womb Psal. CXIV 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mountains skipped That which is added by Elizabeth Vers. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The babe leaped in the womb for joy signifies the manner of the thing not the cause q. d. it leaped with vehement exultation For John while he was an Embryo in the Womb knew no more what was then done than Jacob and Esau when they were in Rebecca's Womb knew what was determined concerning them a a a a a a Hieros Sotah fol. 2. 3. At the Red Sea even the infants sung in the wombs of their Mothers as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. LXVIII where the Targum to the same sense Exalt the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye infants in the bowels of your Mothers of the seed of Israel Let them enjoy their Hyperboles Questionless Elizabeth had learnt from her Husband that the Child she went with was designed as the fore-runner of the Messiah but she did not yet know of what sort of Woman the Messiah must be born till this leaping of the infant in her womb became some token to her VERS LVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abode with her three Months A Space of time very well known amongst the Doctors defined by them to know whether a Woman be with Child or no. Which I have already observed upon Matth. I. a a a a a a Iâ—â—â—moth fol. 33 2. 34. â— 35. 1 c. VERS LIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they called it c. I. THE Circumciser said a a a a a a Schabb. fol. 137. 2. Blessed be the Lord our God who hath sanctified us by his precepts and hath given us the Law of Circumcision The Father of the infant said who hath sanctified us by his precepts and hath commanded us to enter the Child into the Covenant of Abraham our Father But where was Zachary's tongue for this service II. God at the same time instituted Circumcision and changed the names of Abraham and Sarah hence the custom of giving names to their Children at the time of their Circumcision III. Amongst the several accounts why this or that name was given to the Sons this was one that chiefly obtained viz. for the honour of some person whom they esteemed they gave the Child his name Which seems to have guided them in this case here when Zachary himself being dumb could not make his mind known to them Mahli the Son of Mushi hath the name of Mahli given him who was his Uncle the Brother of Mushi his Father 1 Chron. XXIII 21 23. b b b b b b Cholin fol. 47. 2. R. Nathan said I once went to the Islands of the Sea and there came to me a Woman whose first born had died by Circumcision so also her second Son She brought the third to me I bad her wait a little till the blood might asswage She waited a little and then Circumcised him and he lived They called him therefore by my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nathan of Babylon See also Jerusalem Jevamoth c c c c c c Fol. 7. 4. d d d d d d â—ab Jevam. fol. 105. 1. There was a certain Family at Jerusalem that were wont to die about the eighteenth year of their age They made the matter known to R. Johanan ben Zacchai who said perhaps you are of Elie's Lineage concerning whom it is said The increase of thine House shall die in the flower of their age Go ye and be diligent in the study of the Law and ye shall live They went and gave diligent heed to the Law and lived They called themselves therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Family of Johanan after his name It is disputed in the same Tract e e e e e e Fol. 24. 1. whether the Son begot by a Brother's raising up seed to his Brother should not be called after the
common in all their Authors When they cite any of the Doctors of their Schools they commonly use these words Amern rabbothenu Zicceronam libhracah in four letters thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus say our Doctors of blessed memory But when they speak of holy men in the Old Testament they usually take this Phrase Gnalau hashalom on him is peace in brief thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus when they mention Moses Solomon David or others this is the memorial they give them The Arabians have the like use in their Abbreviation of Gnalaihi alsalemo on whom is peace The words in Hebrew want a verb and so may be construed two ways On him is peace or on him be peace The learned Master Broughton hath rendered it the former way and his judgement herein shall be my Law To take it the latter way seems to relish of Popish superstition of praying for the dead which though the Jews did not directly do yet in manner they appear to do no less in one part of their Common Prayer Book called Mazkir neshamoth the remembrancer of Souls which being not very long I thought not amiss to Translate out of their Tongue into our own that the Reader may see their Jewish Popery or Popish Judaism and may bless the Creator who hath not shut us up in the same darkness CHAP. XL. Mazkir neshamoth or the Remembrancer of souls in the Iews Liturgy Printed at Venice THE Lord remember the soul or spirit of Abba Mr. N. the son of N. who is gone into his world wherefore I vow to give Alms for him that for this his soul may be bound up in the bundle of life with the soul of Abraham Isaac and Jacob Sarah and Rebecca Rachel and Leah and with the rest of the righteous men and righteous women which be in the garden of Eden Amen The Lord remember the soul of Mrs. N. the Daughter of N. who is gone to her World Therefore I vow c. as in the other before Amen The Lord remember the soul of my father and my mother of my grandfathers and grandmothers of my uncles and aunts brethren and sisters of my cosens and consenesses whether of my fathers side or mothers side who are gone into their world Wherefore I vow c. Amen The Lord remember the soul of N. the son of N. and the souls of all my cosens and cosenesses whether on my fathers or mothers side who were put to death or slain or stabd or burnt or drowned or hanged for the sanctifying of the Name of God Therefore I will give Alms for the memory of their souls and for this let their souls be bound up in the bundle of life with the soul of Abraham Isaac and Jacob Sarah and Rebecca Rachel and Leah and with the rest of the righteous men and righteous women which are in the garden of Eden Amen Then the Priest pronounceth a blessing upon the man that is thus charitable as it followeth there in these words He that blessed our father Abraham Isaac and Jacob Moses and Aaron David and Salomon he bless Rabbi N. the son of N. because he hath vowed Alms for the souls whom he hath mentioned for the honour of God and for the honour of the Law and for the honour of the day for this the Lord keep him and deliver him from all affliction and trouble and from every plague and sickness and write him and seal him for a happy life in the day of Judgment and send a blessing and prosper him in every work of his hands and all Israel his brethren and let us say Amen Thus courteous Reader hast thou seen a Popish Jew interceding for the dead have but the like patience a while and thou shalt see how they are Popish almost entirely in claiming the merits of the dead to intercede for them for thus tendeth a prayer which they use in the book called Sepher Min hagim shel col Hammedinoth c. which I have also here turned into English Do for thy praises sake Do for their sakes that loved thee that now dwell in dust For Abraham Isaac and Jacobs sake Do for Moses and Aarons sake Do for David and Salomons sake Do for Jerusalem thy holy Cities sake Do for Sion the habitation of thy glories sake Do for the desolation of thy Temples sake Do for the treading down of thine Altars sake Do for their sakes who were slain for thy holy Name Do for their sakes who have been massacred for thy sake Do for their sakes who have gone to fire or water for the hallowing of thy Name Do for sucking childrens sakes who have not sinned Do for weaned childrens sakes who have not offended Do for infants sakes who are of the house of our Doctors Do for thine own sake if not for ours Do for thine own sake and save us Tell me gentle reader 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whether doth the Jew Romanize or the Roman Judaize in his devotions This interceding by others is a shrewd sign they have both rejected the right Mediator between God and Man Christ Jesus The prophane Heathen might have read both Jew and Papist a lecture in his Contemno minutos istos Deos modo Jovem propitium habeam which I think a Christian may well English let go all Diminutive Divinities so that I may have the great Jesus Christ to propitiate for me CHAP. XLI Of the Latine Translation of Matth. 6. 1. ALms in Rabbin Hebrew are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedhakah righteousness which word the Syrian Translator useth Matth. 6. 1. Act. 10. 2. and in other places From this custom of speech the Roman vulgar Translateth Attendite ne justitiam vestram faciatis One English old manuscript Testament is in Lichfield Library which hath it thus after the Latine Takith hede that you do not your rightwisnes before men to be seyne of hem ellis ye shullen have no mede at your fadir that is in hevenes Other English Translation I never saw any to this sense nor any Greek copy It seems the Papist will rather Judaize for his own advantage than follow the true Greek The Septuagint in some places of the Old Testament have turned Tsedhakah Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds or little or to no sense As the Papists have in this place of the New Testament turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness to as little purpose In the Hebrew indeed one word is used for both Tsedhakah for Almsdeeds which properly signifies Righteousness upon what ground I know not unless it be to shew that S◠Chrysostom hath such ◠touch Alms must be given of rightly gotten good or else they are no righteousness or they are called Zadkatha in Syrian Hu ger zadek le mehwo they are called righteousness because it is right they should be given and given rightly The Fathers of the Councel of Trent speak much of the merit of Alms whom one may
Idem Erachin fol. 10. 2. There was a brass Cymbal in the Temple and there being a crack in it the Wise men brought Artificers from Alexandria to mend it c. There was also a brass Mortar in the Temple in which they beat their spices and there being a crack in it the Wise men brought Artificers from Alexandria to mend it c. Consider well what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The language of Tursi means in that legend g g g g g g Bab. Megill fol. 13. 2. Bigthan and Teresh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps Were two Tarsians or if you will Two Artificers And they talked together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the language of Tursi Where the Gloss Tursi is the name of a place and they knew not that Mordecai was one of the Elders in the Chamber Gazith and that he understood seventy languages c. h h h h h h Bab. Joma fol. 66. In the place noted in the margin these words are related concerning the sending away the Goat Azazel or the Scape-goat The chief Priests permitted not an Israelite to lead away the Scape-goat into the Wilderness but once one Arsela who was an Israelite led him away and they made him a footstool because of the Babylonians who used to pull off his hair and to say Take it and go The Gemara thus Rabba Bar bar Channah saith They were not Babylonians but Alexandrians but because they hated the Babylonians therefore they called them by their name Take it and go c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Why does this Goat tarry when the sins of this generation are so many Where the Gloss thus They made him a footstool or something to put under his feet that he might be higher and upon this he went out of the Court and out of the City and this lest the Babylonians should touch the Goat for they used to pull off his hair and to say Go make hast be gone delay not our sins are yet upon us And after The Inhabitants of the land of Israel hated the Babylonians every one therefore carrying himself irreverently and undecently they called by their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Synagogue of the Libertiâ—es Act. VI. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Synagogue of those that are made free of whom the Talmudists speak infinitely CHAP. XXXVII Beth-phage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THERE is very frequent mention of this place in the Talmudists and certainly a more careful comparison of the Maps with those things which are said by them of the situation of this place is worthy to be made when they place it in Mount Olivet these make it contiguous to the buildings of Jerusalem I. a a a a a a Bab. Sanhedr fol. 14. 2. In the place cited in the margin the case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a stubbern Judge or Elder is handling For when by the prescript of the Law difficult matters and such things as concerning which the lower Councels could not judge were to be brought unto the chief Councel unto the place which God should chuse Deut. XVII 8. and when that Judge of the lower Councel who after the determination and sentence pronounced in that cause which he propounded shall refuse to obey and shall deny to behave himself according to their sentence is guilty of death vers 12. inquiry is made Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If he shall find the Sanhedrin sitting in Beth-phage and shall rebel against the sentence pronounced by them there that stubbornness be to be judged for rebellion which according to the Law is to be punished with death and it is answered The Text saith Thou shalt arise and go up to the place c. Whence it is taught that the place it self the chamber Gazith only adds force to the sentence The Gloss writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Beth-phage was a place within the Walls of the City and was reckoned as Jerusalem it self in respect of all things Observe Beth-phage was within the Walls of Jerusalem so that if the sentence of the Sanhedrin pronounced at Jerusalem out of the Chamber Gazith obtained in the case propounded it had obtained when pronounced in Beth-phage II. b b b b b b Idem Pesachin fol. 63. 2. He that kills a sacrifice of thanksgiving within the Wall and bread of it is without the Wall the bread is not holy What is without the Wall R. Jochanan saith Without the Wall of Beth-phage but without the Wall of the Court it is holy The Gloss thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-phage is the outmost place in Jerusalem and whosoever is without the Walls of Beth-phage is without Jerusalem where is no place to eat the holy things III. c c c c c c Ibid. fol. 91. 1 It is disputed whether the Passover be to be slain in the name of a person in prison singly and among other things thus it is determined If he be within the Walls of Beth-phage let them kill it for him singly Why Because it is possible to come to him and he may eat it The Gloss Beth-phage is the outmost place in Jerusalem and thither they carry the Passover to the person imprisoned that he may eat it because he is there within Jerusalem For it was by no means lawful to eat the Passover without Jerusalem IV. d d d d d d Menacoth cap. 11. hal 2. The two loaves daily offered by the chief Priest and the shew-bread are baked aright either in the Court or in Beth-phage V. That which we produced first concerning the cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the stubborn Elder is recited also elsewhere and these words are added c c c c c c Bab. Sotah fol. 45. 1. He found the Councel sitting in Beth-phage for example sake if he betook himself thither to measure for the beheading of the Cow or to add to the space of the City or the Courts VI. f f f f f f Id. Bava Meâ—â—â— â—ol 90. 1. He threshes within the Walls of Beth-phage The Gloss Beth-phage is the outmost circuit of Hierusalem The Aruch the Wall of Beth-phage is the Wall of Hierusalem Now consult the Maps and the Commentaries of Christians and you have Beth-phage seated far from the Walls of the City not very far from the top of Mount Olivet where also the footsteps of it even at this day are falsly shewn to Travailers So our Countryman Sands an Eye witness writes concerning it We now ascend Mount Olivet saith he another way bending more Northwards For before he had described the Ascent to Bethany On the right-hand nor far from the top was Beth-phage seated whose very foundations are confounded from whence Christ sitting upon the sole of an Asse went in triumph to Jerusalem The Father Guardian every Palm-Sunday now superstitiously imitating him They took their resolutions concerning the situation of this place not elsewhere certainly than from the
Supper in Joh. XIII to be the same with this What part of this time do they allot to the washing of the Disciples feet What part to Judas's going out And what part to his discoursing with the Priests and getting ready his accomplices for their wicked exploit I. It seems strange indeed that Christ should put off the washing of the Disciples feet to the Paschal Supper When 1. That kind of action was not only unusual and unheard of at that Supper but in no wise necessary or fitting for 2. How much more conveniently might that have been performed at a common Supper before the Passover as we suppose when he was not streightned by the time than at the Paschal Supper when there were many things to be done which required dispatch II. The office of the Paschal Supper did not admit of such interruption nor was it lawful for others so to decline from the fixed rule as to introduce such a forreign matter and why should Christ so swerve from it when in other things he conformed himself to the custom of the Nation and when he had before a much more fit occasion for this action than when he was thus pressed and streightned by the time III. Judas sat at Supper with the rest and was there when they did eat Matth. XXVI 20 21. Mark XIV 18. and Alass How unusual was it for any to depart in that manner from that Supper before it was done It is enough doubted by the Jewish Canons whether it were lawful and how far any one who had joyned himself to this or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 family might leave it to go to another and take one part of the Supper here and another part there but for a person to leave the Supper and go about another business is a thing they never in the least dreamt of they would not they could not suppose it You see how light a matter Judas's going away to buy necessaries as the Disciples interpreted it seemed to them because he went away from a common Supper But if they had seen him thus dismist and sent away from the Paschal Supper it would have seem'd a monstrous and wonderful thing What To leave the Paschal Supper now begun to go to Market To go from a common Supper at Bethany to buy necessaries for the Passover against the time of the Passover this was nothing strange or unusual but to go from the Paschal Supper before it was done to a Market or Fair was more unusual and strange than that it should be so lightly passed over by the Disciples We therefore do not at all doubt that Judas was present both at the Passover and the Eucharist which Luke affirms in direct words Chap. XXII 20 21. nor do we doubt much of his being present at the Hymn and that he went not away before all was done but when they all rose up from the Table and prepared for their journy to Mount Olivet in order to lye at Bethany as the Disciples supposed the vilanous Traytor stole away and went to the company that he had appointed the Priests two days before to make ready for him at such a time and place Methinks I hear the words and consultations of this bloody Wretch To morrow saith he will be the Passover and I know my Master will come to it I know he will not lye at Jerusalem but will go back to Bethany however late at night where he is used to lye make ready therefore for me armed men and let them come to a place appointed immediately after the Paschal Supper and I will steal out privately to them while my Master makes himself ready for his journy and I will conduct them to seize upon him in the gardens without the City where by reason of the solitariness of the place and the silence of the night we shall be secure enough from the multitude Do ye make haste to dispatch your Passovers that you may meet together at the Council after supper to examine and judge him when we shall bring him to you while the silence of the night favours you also and protects you from the multitude Thus all things are provided against the place and time appointed and the Thief stealing away from the company of the Disciples as they were going out towards the Mount of Olives and hastning to his armed confederates without delay brings them prepared along with him and sets upon his Master now in the Garden VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before the Cock crow thou shalt deny me thrice THE same also he had said Joh. XIII 38. The Cock shall not crow till thou hast denyed me thrice Therefore some say that that was the same Supper with this of the Passover Very right indeed if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be rendred The Cock shall not crow once or The Cock shall not crow at all But it is not so but it amounts to this sense within the time of Cock crowing thou shalt deny me thrice for Peter had denied him but once before the first crowing of the Cock and thrice before the second Mark XIV 68 72. From hence therefore we may easily observe in what sense those words are to be understood which were spoke to Peter two days before the Passover Joh. XIII last The Cock shall not crow c. not that the Cock should not crow at all between that time and Peter's denying but as if our Saviour had said Are you so secure of your self O Peter Verily I say unto you the time shall be and that shortly when you shall deny me thrice within the time of Cock crowing ' Ev 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Cock-crowing Mark XIII 35. At the Paschal Supper it is said This night before the Cock crow c. Matth. XXVI 34. Mark XIV 30. Luke XXII 34. But there is nothing of this said in that Supper Joh. XIII Concerning the Cock-crowing thus the Masters g g g g g g Bab. Joma fol. 21. 1. R. Shilla saith Whosoever begins his journey before Cock-crowing his blood be upon his head R. Josiah saith If before the second crowing But some say If before the third But of what kind of Cock is this spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of a midling Cock that is as the Gloss explains it A Cock that doth not crow too soon nor too late The Mishnah on which this Gloss is hath these words Every day they remove the ashes from the Altar about Cock crowing but on the day of Attonement at midnight c. You may wonder that a dunghil Cock should be found at Jerusalem when it is forbid by the Canons that any Cocks should be kept there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Bava Kama cap. 7. hal ult They do not keep Cocks at Jerusalem upon account of the holy things Nor do the Priests keep them through out all the land of Israel The Gloss gives the reason Even Israelites are forbid to
They read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when in the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet is not washed from its filthiness VERS LI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the time was come that he should be received up IT is a difficulty amongst some why there should be any mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his receiving up when there is no mention of his death But let it be only granted that under that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is included the ascension of Christ and then the difficulty is solved The Evangelist seeming from thence to calculate Moses and Elias had spoken of his departure out of this world that is of his final departure when he took leave of it at his ascension into heaven And from thence forward till the time should come wherein he should be received up he stedfastly set his face toward Jerusalem resolving with himself to be present at all the Feasts that should precede his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or receiving up He goes therefore to the Feast of Tabernacles and what he did there we have it told us John VII After ten weeks or thereabout he went up to the Feast of Dedication Chap. XIII 22. and Joh. X. 22. and at length to the last Feast of all his own Passover Chap. XVII 11. VERS LII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into a Village of the Samaritans IT may be a question whether the Jews in their journeying to and from Jerusalem would ordinarily deign to lodge in any of the Samaritan Towns But if necessity should at any time compel them to betake themselves into any of their Inns we must know that nothing but their mere hatred to the Nation could forbid them For m m m m m m Hieros Avod Zarah fol. 44. 4. Their land was clean their waters were clean their dwellings were clean and their roads were clean So that there could be no offense or danger of uncleanness in their dwelling and so long as the Samaritans in most things came the nearest the Jewish Religion of all others there was less danger of being defiled either in their meats or beds or tables c. VERS LV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye know not what manner of spirit ye are of WHat Elias once did to those of Samaria the Sons of Zebedee had an ambition to imitate in this place dreaming as it should seem that there were those thunders and lightnings in their very name Boanarges that should break out at pleasure for the death and destruction of those that provoked them But could you not see O ye Sons of Zebedee how careful and tender your master was from the very bottom of his soul about the lives and well-being of mankind How he healed the sick cured those that were possest with Devils and raised the dead and will you be breathing slaughter and fire and no less destruction to the Town than what had happened to Sodom Alas you do not know or have not considered what kind of spirit and temper becomes the Apostles of the Messiah VERS LX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the dead bury their dead THE Jews accounted of the Gentiles as no other than dead n n n n n n Chetubboth fol. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the earth that is the Gentiles do not live And as the Gentiles so even amongst themselves these four sorts are so esteemed o o o o o o Shemoth rabb fol. 123. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These four are accounted as dead the blind the leprose the poor and the childless CHAP. X. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seventy WHY the Vulgar should have seventy and two they themselves I suppose are able to give no very good reason Much less the Interpreter of Titus Bostrensis when in the Greek Copy before him he saw only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why he should render Septuaginta duos seventy two who can tell Aben Ezra upon the story of Eldad and Medad a a a a a a Numb XI hath this passage The wise men say that Moses took six out of every tribe and the whole number amounted to seventy and two but whereas the Lord had commanded only seventy the odd two were laid aside Now if God laid aside two of those who had been enrolled and endowed with the Holy Spirit that so there might be the just number of seventy only we can hardly imagine why our Saviour should add two to make it LXXII and not LXX d d d d d d Vajicra rabba fol. 178 1. It was said to Moses at Mount Sinai Go up thou and Aaron and Nadab and Abihu and seventy of the Elders of Israel so will the holy blessed God ordain to himself in the world to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a counsel of Elders of his own people Now the number of this Consistory the Doctors determine to be no other than seventy A Council of Seventy two was never heard of amongst the Jews but once only at Jabneh a a a a a a Jadaim cap. 3. hal 3. R. Simeon ben Azzai saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I receiv'd it from the mouths of the LXXII Elders on the day when they made R. Eliezar ben Azariah one of the Sanhedrin Nor did they then remove Rabban Gamaliel although he had displeas'd them VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As lambs among wolves IT is added in another Evangelist b b b b b b Mat. X. Be ye wise as serpents c. with which we may compare that in Midr. Schir c c c c c c Fol. 17. 3. The holy blessed God saith concerning Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that belong to me are simple as Doves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but amongst the Nations of the world they are subtle as serpents VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salute no man by the way I. WE have a passage something like this elsewhere d d d d d d 2 King IV. 29. If thou meet any man salute him not that is as is commonly expounded do not hinder thy journey by discoursing with any in the way But the same reason doth not hold in this place the business of these Disciples not requiring such mighty expedition They were commanded out two by two to this or the other place or City where Christ himself was to come in person nor was it necessary they should run in so great hast that they should make no stay in the way Only having appointed them to such and such places their business indeed lay no where but in those very places to which they had been particularly sent to proclaim the coming of Christ there and not to be telling it in the way The twelve Apostles that were sent their business was to declare the coming of the Kingdom of Heaven these the coming of the King himself No wonder therefore if the Apostles were