the ground and would not have been heard which to have missed had been death to Aaron this represented to the Priests that the sound of good doctrine and fruit of good living must always be about them as these Bells and Pomegranates This coat also did fitly resemble Christs humane Nature First as this was of one stuff without mixture so that without corruption Secondly as this was put on after an extraordinary manner so Christ put on humanity by an extraordinary conception and generation Thirdly as was the edge about the hole to keep it from renting such was the unseparable union of Christs two natures Fourthly as were the Bells and Pomegranates such were his life and doctrine SECTION XLVII High Priests Ephod ABove this he put the Ephod the materials of which were fine yarn or threds dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blew and purple and scarlet and with every thred of these was twisted a thred of gold fitly shewing the purity and holiness of the Priest in every action as also most fitly resembling the lustre of the diety shining in each of Christs humane actions The word Ephod doth generally signifie any thing that girdeth a man so the word originally signifies More particularly it betokens garments or other things used in divine service So Samuel ministred before Eli in a linnen Ephod or a linnen coat girded to him So David when he brought up the Ark to Jerusalent being desirous to be as Priest-like as he might he was cloathed with such a garment a linnen Ephod So the abomination which Gideon made Judg. 8. 27. is called an Ephod Because he made it to resemble that Ephod which he had seen upon the High Priest at Shiloh Most especially the Ephod signifies the upmost garment of the High Priest when he served at the Altar or Tabernacle The form of this was somewhat like the aprons which some workmen wear tyed over their shoulders and covering their breast Such was this a rich piece of stuff of the materials before named the breadth of the Priests breast at either side it had a shoulder piece of the same piece which went over the Priests shoulders and were fastned behind one to another Before his breast the piece came down to his paps and there was the lower edg of it upon which was woven a piece to gird it withall of the same stuff and piece so that it was girded over his paps or heart whence John speaketh when he saith he saw Christ girded about the Paps with a golden girdle Apoc. 1. 13. Upon the shoulder pieces were two precious stones set in ouches of gold one on the one side and another on the other The stones were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Beryl vulgarly Onyx the stone which among the twelve belonged to Joseph In these two stones were ingraven the names of the twelve Tribes of Israel six on one and six on another Thus when the Priest appeared before the Lord he bare the charge of all Israel upon his shoulders A full resemblance of Christ. Upon the shoulder pieces likewise were two bosses of gold near to these stones unto which the gold chains that tyed the Breast-plate to the Ephod were made so fast that they might not part one from another Thus was the curious work of the Ephod with its girdle and other apurtenances a full signification of the preciousness and yet heavy charge of the Priesthood SECTION XLVIII The Breast-plate UPON the Ephod was the Breast-plate fastned it was called the Breast-plate of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgement because from it God answered by Urim and Thummim Numb 27. 21. The materials of this were the same that the Ephods were viz. Fine yarn or thread of various colours and a thread of gold twisted with each which thread woven together made as it were cloath of gold This Breast-plate was of this cloath of such a piece as when it was foulded double was a just square of a span every way Thus as the best part of all the Tabernacle viz. the most holy was a perfect square so is the best piece of Aarons garments This piece was double because of the weight of the stones in it which required that it should be strong In this piece were twelve precious stones set in four rows three in a row every stone bearing upon it the Name of a Tribe First 1. Ruben 2. Simeon 3. Levi. Second 1. Judah 2. Issachar 3. Zebulun Third 1. Dan 2. Naphthali 3. Gad. Fourth 1. Asher 2. Joseph 3. Benjamin SECTION XLIX Of the Urim and Thummim THat Urim and Thummim should be nothing but the name Jehovah written and put into the Breast-plate as some have held savours more of exorcism than a divine Oracle Or that the lustre or dimness of the twelve stones should be the Oracle as others is as strange a fancy as the former if we consider the particulars of Answers that have been given As among others that of Davids Whither shall I go the Urim answered to Hebron This impossibility others having espyed have averred that the Urim consisted of the names of Abraham Isaac and Jacob and the Twelve Tribes and that when a question was asked the letters that served to give the answer either rose up above the others or else met strangely together and made words to give an answer But if the letter Teth were to be spelled in the answer where was it to be had Leaving then these and other conjectures let us see what light the Scripture will give us concerning these things First Urim and Thummim were not two things but one and the same thing and for this reason they are called sometime by a single name Num. 27 21. 1 Sam. 28. 6. c. Secondly the stones in the High Priests Breast-plate are called the Urim and Thummim Exod. 28. 30. Thirdly when God answered by Urim and Thummim the answer was not given by any appearance in these stones but by the mouth of the Priest Numb 27. 21. Fourthly the Priest when he was to receive his answer was to have the Ephod on 1 Sam. 23. 9. Lastly the Priest when he was to receive an answer stood before the Ark Judg. 20. 27 28. The manner then of inquiring of the Lord by Urim and Thummim was thus The things to be inquired of must be of weight and generalty for the stones represented the Judgment of all the people Exod. 28. 30. therefore the inquiry by them must concern the general Such was the general question at Shiloh Judg. 1. 2. Who shall first set upon the Canaanites Such was that of all Israel Shall I shall go up against my Brother Benjamin Judg. 20. 23. and divers others When such a scruple was to be resolved it was told to the High Priest what he should ask So did David wish Abimelech the High Priest at Nob to enquire whether his journey should prosper 1 Sam. 22. 10. So did the Danites to the fained Idolatrous High Priests Judg. 18. 5. The Priest knowing
had seen the figure and pattern of a glorious Tabernacle so now in this second forty days fast he desireth to have a sight of the glory of God On the thirtieth day of the month A◠he goeth up again with the two Tables and beginneth another forty days fast and seeth the Lord and heareth him proclaim himself by most glorious attributes and receiveth some commands from him On the tenth day of the month Tisri he cometh down with the glad tydings that all is well betwixt God and Israel with the renewed Tables in his hand and with commission to set about making the Tabernacle CHAP. XXXV XXXVI XXXVII XXXVIII XXXIX XL. World 2515 Moses 82 Redemption from Egypt 2 AND so do Israel fall about that work which by the first day of the month Abib the first month of the next year is finished and it begun to be erected when it is set up the cloud of glory filleth it and God taketh up his seat upon the Ark in figure of his dwelling amongst men in Christ. The Book of LEVITICUS OUT of the Tabernacle newly erected God giveth ordinances for it and first concerning Sacrifice to represent Christs death as the Tabernacle it self did represent his body The whole time of the story of Leviticus is but one moneth namely the first month of the second year of their deliverance and not altogether so much neither for the very first beginning of the month was taken up in the erecting of the Tabernacle of which the story is in Exod. 40. CHAP. I. II. III. IV. V. VI. VII RUles given for all manner of sacrifices This is the first Oracle given from off the Mercy-seat There is the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first word of the Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written less then all his fellows and it seemeth by such a writing to hint and intimate that though this were a glorious Oracle yet was it small in comparison of what was to come when God would speak to his people by his own Son whom the Ark Mercy-seat and Oracle did represent CHAP. VIII IX THE seven days of the consecration of Aaron and his sons follow after the time of the setting up of the Tabernacle and were not coincident or concurrent with that time as the Jews very generally but very groundlesly do apprehend as Seder Olam Tanchum ex R. Joseph Baal Turim Ab Ezra R. Sol and others For 1. this command for their consecration is given out of the Tabernacle now erected as well as the rules for sacrifice were And 2. they abide the seven days in the Tabernacle Chap. 8. 33. and the very first day of the seven the congregation were gathered to the door vers 3 4. which undeniably shew that it was finished and set up when these seven days of consecration began CHAP. X. THE death of Nadab and Abihu was on the very first day that the service of the Altar began namely on that eighth day after the seven of the consecration when Aaron and his sons offered sacrifices for themselves and the people This appeareth plainly by comparing the third and fifteenth Verses of the ninth Chapter with the sixteenth Verse of this tenth Chapter and thus the service of the Sanctuary by an accident began with Death and Judgment NUMBERS IX to Ver. 15. AFter the end of the tenth Chapter of Leviticus in the proper order of story are the first fourteen Verses of the ninth Chapter of Numbers to be taken in which treat concerning the Passover For the Tabernacle being reared on the very first day of the second year of their coming out of Egypt namely on the first day of Nisan these orders and rules concerning Sacrifices and the Priests consecration were given and the eight days of Priests consecration and Sacrifices were accomplished before the fourteenth day of that month came when the Passover was to be kept by an old command given the last year in Egypt and by a second command now given in the wilderness so that this order and method is clear Now the reason why this story of this second Passover is not only not laid in its proper place in this Book of Leviticus but also out of its proper place in the Book of Numbers for the Book beginneth its story with the beginning of the second month but this story of the Passover belongeth to the first month The reason I say of this dislocation is because Moses his chief aim in that place is to shew and relate the new dispensation or command for a Passover in the second month which was a matter of very great moment For the translation of that feast a month beyond its proper time did the rather inforce the significancy of things future then of things past as rather recording the death of Christ to come then their delivery from Egypt when it hit not on that very night This story therefore of the Passover transferred to the second month upon some occasions being the matter that Moses chiefly aimed at and respected in that relation and history he hath set it in his proper place for so is that where it lies in the Book of Numbers and intending and aiming at the mention of that he hath also brought in the mention of the right Passover or that of the first month as it was necessary he should to shew the occasion of the other LEVITICUS XI XII XIII XIV XV. AFter the rules for things clean and fit for sacrifice the Lord cometh to give rules for things clean and fit to eat and clean and fit to touch for this was the tripartite distinction of clean or unclean in the Law Every thing that was unclean to touch was unclean to eat but every thing that was unclean to eat was not unclean to touch every thing that was unclean to eat was unclean to sacrifice but every thing that was unclean to sacrifice was not unclean to eat for many things might be eaten which might not be sacrificed and many things might be touched which might not be eaten And under the Law about clean and unclean there is exceeding much of the doctrine of sin and renovation touched considerable in very many particulars 1. By the Law of Moses nothing was unclean to be touched while it was alive but only man A man in Leprosie unclean to be touched Lev. 13. and a woman in her separation Lev. 12. but Dogs Swine Worms c. not unclean to be touched till they be dead Lev. 11. 31. 2. By the Law of Moses uncleanness had several degrees and Leprosie was the greatest There was uncleanness for a day as by touching a dead beast for a week as by touching a dead man for a month as a woman after Child-birth and for a year or more as Leprosie 3. Every Priest had equal priviledge and calling to judge of the Leprosie as well as the the high Priest 4. The Priests that were judges of Leprosie could not be tainted
them to be humbled some for their fathers guilt some for their own and some for both and to acknowledge that their being alive till now and their liberty to enter into the Land was a free and a great mercy for their own and their fathers faults might justly have caused it to have been otherwise with them 2. They had imitated their fathers rebellion to the utmost in their murmuring at Kadesh at their last coming up thither and in the matter of Baal Peor and therefore he might very well personate them by their fathers when their fathers faults were so legible and easie to be seen in them 4. He reckoneth not their second journy to Kadesh by name but slips by it Chap. 2. 1 4. Nor mentions their long wanderings for seven and thirty years together between Kadesh and Kadesh but only under this expression We compassed mount Seir many days Chap. 2. 1. because in that rehearsal he mainly insisteth but upon these two heads Gods decree against them that had first murmured at Kadesh and how that was made good upon them and Gods promise of bringing their children into the land and how that was made good upon them therefore when he hath largely related both the decree and the promise he hastens to shew the accomplishment of both 5. In rehearsing the Ten Commandments he proposeth a reason of the Sabbaths ordaining differing from that in Exodus there it was because God rested on the seventh day here it is because of their delivery out of Egypt and so here it respecteth the Jewish Sabbath more properly there the Sabbath in its pure morality and perpetuity And here is a figure of what is now come to pass in our Sabbath celebrated in memorial of Redemption as well as of Creation In the fifth Commandment in this his rehearsal there is an addition or two more then there is in it in Exod. 20. and the letter Teth is brought in twice which in the twentieth of Exodus was only wanting of all the letters 6. In Chap. 10. ver 6. 7 8. there is a strange and remarkable transposition and a matter that affordeth a double scruple 1. In that after the mention of the golden Calf in Chap. 9. and of the renewing of the Tables Chap. 10. which occurred in the first year after their coming out of Egypt he bringeth in their departing from Beeroth to Mosera where Aaron died which was in the fortieth year after now the reason of this is because he would shew Gods reconciliation to Aaron and his reconciliation to the people to Aaron in that though he had deserved death suddenly with the rest of the people that died for the sin of the golden Calf yet the Lord had mercy on him and spared him and he died not till forty years after and to the people because that for all that transgression yet the Lord brought them through that wilderness to a land of rivers of waters But 2. there is yet a greater doubt lies in these words then this for in Numb 33. the peoples march is set down to be from Moseroth to Bene Jahaan ver 31. and here it is said to be from Beeroth of Bene Jaahan to Moseroth there it is said Aaron died at mount Hor but here it is said He died at Moseroth now there were World 2553 Moses 120 Redemption from Egypt 40 seven several incampings between Moseroth and mount Hor Numb 33. 31 32 c. Now the answer to this must arise from this consideration that in those stations mentioned Numb 33. From Moseroth to Bene Jaahan to Horhagidgad c. they were marching towards Kadesh before their fortieth year and so they went from Moseroth to Bene Jaahan But in these stations Deut. 10. 6. they are marching from Kadish in their fortieth year by some of that way that they came thither and so they must now go from Bene Jaahan to Moseroth And 2. how Moseroth and mount Hor Gudgodah and Horhagidgad were but the * * * As Horeb and Sinai were though they be counted two several incampings of Israel Exod. 17. 1 6. and 19. 1. compared same place and Country and how though Israel were now going back from Kadish yet hit in the very same journies that they went in when they were coming thither as to Gudgodah or Horhagidgad to Jotbathah or Jotbath requires a discourse Geographical by it self which is the next thing that was promised in the Preface to the first part of the Harmony of the Evangelists and with some part of that work by Gods permission and his good hand upon the Work-man shall come forth 7. It cannot pass the Eye of him that readeth the Text in the Original but he must observe it how in Chap. 29. ver 29. the Holy Ghost hath pointed one clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To us and to our Children belong the revealed things after an extraordinary and unparalleld manner to give warning against curiosity in prying into Gods secrets and that we should content our selves with his revealed will 8. Moses in blessing of the Tribes Chap. 33. nameth them not according to their seniority but in another order Reuben is set first though he had lost the birth-right to shew his repentance and that he died not * * * So the Chaldee renders ver 6. Let Reuben live and not die the second death the second death Simeon is omitted because of his cruelty to Sichem and Joseph and therefore he the fittest to be left out when there were twelve Tribes beside Judah is placed before Levi for the Kingdoms dignity above the Priest-hood Christ being promised a King of that Tribe Benjamin is set before Joseph for the dignity of Jerusalem above Samaria c. 9. The last Chapter of the Book was written by some other then Moses for it relateth his death and how he was buried by the Lord that is by Michael Jude 9. or Christ who was to bury Moses Ceremonies The Book of JOSHUA THIS Book containeth a history of the seventeen years of the rule of Joshua which though they be not expresly named by this sum in clear words yet are they to be collected to be so many from that gross sum of four hundred and eighty years from the delivery out of Egypt to the laying of the foundation of solomons Temple mentioned 1 Kings 6. 1. for the Scripture hath parcelled out that sum into these particulars forty years of the people in the wilderness two hundred ninety and nine years of the Judges forty years of Eli forty of Samuel and Saul forty of David and four of Solomon to the Temples founding in all four hundred sixty three and therefore the seventeen years that must make up the sum four hundred and eighty must needs be concluded to have been the time of the rule of Joshua CHAP. I. World 2554 Ioshua 1 JOSHUA of Joseph succeedeth Moses the seventh from Ephraim 1 Chron. 7. 25. and in him first appeared Josephs birth-right 1 Chron. 5. 1. and
Sanctuary Eli 18 with a Sacrifice and a Song The year of his birth is not determinable Eli 19 Eli 20 no not so much as whether it were in the Judgeship of Eli though it be undoubted Eli 21 that it was in his Priest-hood Eli's sons commit theft and adultery in Eli 22 the very Sanctuary they ravin from the men that came to sacrifice and they Eli 23 ravish the women that * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 2. 22. Women that had some office and attendance at the Tabernacle As Num. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to do the Sanctuary service Anna was such a woman Luke 2. 37. waited on the Sanctuary and so they cause the Ordinances Eli 24 of the Lord to be abhorred Under such example is Samuel educated Eli 25 Eli 26 yet falleth not under that taint A Prophet sharply reproveth Eli for not reproving Eli 27 his sons This Prophet the Jews held to be Elkanah himself and say Eli 28 that he was one of the eight and forty Prophets that prophesied to Israel In Chap. Eli 29 2. Vers. 11. it is said that Elkanah returned to Ramoth to his own house and yet Eli 30 verse 20. it is said that Eli blessed Elkanah which is to be understood that Eli 31 he had done so from Samuels first dedication and so did as oft as he came to Eli 32 Shiloh Samuel himself becomes a Prophet first against Elies house and then Eli 33 afterward to all Israel Chap. 3. 1. Impiety had exceedingly banished Prophesie Eli 34 Eli 35 in these times amongst them but now the Lord begins to restore it for prediction Eli 36 of ruine and then for direction of reformation Urim and Thummim Eli 37 were ere long to be lost from the Priests with the loss of the Ark Eli 38 and God pours the Spirit of Prophesie upon a Levite to supply that Eli 39 want CHAP. IV. World 2909 Eli 40 THE Ark first touched and taken with the hands of uncircumcised ones The two sons of Eli come to fatal ends at this last service of the Ark as the two sons of Aaron Nadab and Abihu did at the first Eli himself dieth the very death of an unredeemed Ass Exod. 13. 13. Shiloh laid waste Jer. 7. 14. and the birthright lost from Joseph and Ephraim Psal. 78. 60. c. The Tabernacle had been at Shiloh 340 years and somewhat more The Idol of Dan hath now out-lived it Judg. 18. 31. Ah poor Israel World 2910 Eli 1 Here begin the forty years of Samuel and Saul mentioned Act. 13. 20 21. He gave them Judges after a manner four hundred and fifty years that is the years of the oppressors also reckoned in the Judges 299. the oppressors 111. and Eli 40. until Samuel the Prophet And afterward they desired a King and God gave them Saul by the space of forty years that is to the expiration of forty years from Elies death the last of the Judges CHAP. V. VI. THE Ark is all the spring and summer of this year in the land of the Philistims For its sake the Lord smiteth Dagon the god of their Corn and destroyeth the harvest of their Corn as it grew on the ground with an army of Mice He striketh the people with Emerods in their hinder parts Psal. 78. 66. and bringeth a shameful soreness on them in a contrary part and in a contrary nature to the honourable soreness of Circumcision They restore the Ark again with strange presents with abundance of golden Mice Et cum quinque anis vel podicibus aureis quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two Kine knew their owner as Esa. 1. 3. Hophni and Phineas knew him not The Bethshemites though Priests yet slain by the Lord for too much boldness with the Ark. CHAP. VII Vers. 1. And the first half of the second Samuel 2 THE Ark setled in Kirjath-jearim the City of the woods to this the Samuel 3 Psalmist speaketh Psal. 132. 6. We heard of it at Ephratah or at Shiloh Samuel 4 in Ephraim we found it in the fields of the wood or at Kirjath-jearim there an Samuel 5 Eleazar looketh to it when both the line of Eleazar and Ithamar are out of Samuel 6 that service And it came to pass while the Ark abode in Kirjath-jearim the time Samuel 7 Samuel 8 was long for it was twenty years This is not to be understood for the whole Samuel 9 time that it was there for it was above six and forty years there before David Samuel 10 fetched it up 2 Sam. 6. namely thirty nine years of Samuel and Saul and Samuel 11 seven David born in the tenth year of Samuel years of Davids reign in Hebron but it is to be thus understood and construed Samuel 12 that the Ark was twenty years in Kirjath-jearim before the people of Israel Samuel 13 minded it or looked after it but they followed and adhered to their former Samuel 14 Idolatries and corruptions and therefore it is said by Samuel afterward vers 3. Samuel 15 Samuel 16 If you do return unto the Lord put away the strange gods Ashteroth from among Samuel 17 you c. Their Idolatry and prophaneness was so deep rooted having been so Samuel 18 long and so customary with them that neither the loss of the Ark nor the Samuel 19 slaughter of Israel had wrought upon them but that twenty years together Samuel 20 they are lost to the Ark though the Ark were not then lost to them CHAP. VII Vers. 2. The latter half of it * * * The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be translated not And but Then they lamented Then all the house of Israel lamented after the Lord and so to the end of the 7 Chapter and Chapter 8. all World 2930 Samuel 21 A Spirit of repentance and conversion cometh generally upon all the people a matter and a time as remarkable as almost any we read of in Scripture one only parallel to it and that is in Acts 2. and 3. at the great conversion there There were to that time these sums of years four hundred ninety years from hence to the beginning of the Captivity seventy years of the Captivity and four hundred ninety years from the end of the Captivity thither The seventy of the Captivity are the midst of years Hab. 3. 2. And Samuel according to this chain is the first of the Prophets Acts 4. 24. Samuel 22 Israel is baptized from their Idols Samuel though no Priest yet by special They drew water and poured it before the Lord Chap. 7. 6 To be understood of their washing themselves from their idols as Gen. 35. 2. Exod. 19. 14. Samuel 23 warrant sacrificeth by Prayer destroyeth the Philistims with thunder Chap. 2. Samuel 24 20. Psal. 99. 6. they were subdued in that very place where they had subdued Samuel 25 Israel and taken the Ark one and twenty years before Samuel rideth in circuit Samuel 26 and judgeth Israel Judah recovereth
his seed to Molech or useth Sorcery or profaneth the Sabbath or eateth holy things in his uncleanness or that cometh into the Sanctuary he being unclean or that eateth fat or blood or what is left of the sacrifice or any sacrificed thing not offered in season or that killeth or offereth up a sacrifice out of the Court or that eateth leaven at the Passover or that eateth ought on the day of Expiation or doth any work on it or that makes oil or incense like the holy or that anoints with holy oil that delayeth the Passover or Circumcision for which there are affirmative precepts All these if done wilfully are liable to cutting off and if done ignorantly then to the fixed sin-offering and if it be unknown whether he did it or no then to a suspensive trespass-offering but only he that defiles the Sanctuary and its holy things for he is bound to an ascending or descending offering Now that we may the better understand what Death by the hand of Heaven and Cutting off mean we are first to take notice that neither of them was any penalty inflicted by the hand or sentence of man but both of them do import a liableness to the wrath and vengeance of the Lord in their several kinds And the Jews do ever account Cutting off to be the higher and more eminent degree of Divine vengeance As to spare more evidences of this which might be given copiously this passage of Maymonides is sufficient and it is remarkable when he saith f f f Maym. in Biath Mikdash per. 4. Is it possible for a Priest that serveth in his uncleanness to stay so little in the Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As that he should be guilty of death by the hand of Heaven only and not guilty of cutting off He had had those words but a little before which were cited even now An unclean person that serveth in the Sanctuary profaneth his Service and is guilty of death by the hand of Heaven although he stay not there and then he comes on and is it possible saith he that he should stay so little as to be guilty only of death by the hand of Heaven and not to be guilty of cutting off Apparently shewing that cutting off was the deeper degree and die of guilt and vengeance by the hand of God and Divine indignation By Death by the hand of Heaven in their sense therefore is to be apprehended some such a sodain avengeful stroke as the Lord shewed upon Nadab and Abihu or Ananias and Saphira to take them away And this may the better be collected by two passages usual in the Rabbins about this matter First In that they give up the offence of the Priests drinking wine before they went to serve which is held to have been the offence of Nadab and Abihu g g g â—â—â— per. 1. to death by the hand of Heaven which argues that they mean such a kind of stroke as they two had And secondly In that wheresoever the Law enjoyneth Aaron and his sons and the people about the affairs of the Sanctuary they shall or they shall not do thus or thus lest they die they interpret this of death by the hand of Heaven But what to understand by Cutting off is not so readily agreed among them h h h Kimchi in Esay â—8 Kimchi alledgeth it as the opinion of their Doctors That Dying before fifty years old is death by cutting off Compare Joh. 8. 57. i i i R. Sol. in Gâ—â— 17. Rabbi Solomon saith It is to die childless and to die before his time Baal Aruch giveth this distinction between Cutting off and Death by the hand of Heaven that k k k Arâ—â—h in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cutting off is of himself and of his children but Death by the hand of Heaven is of himself but not of his children But mean it which of these you will or all these together or which may have good probability to conceive a liableness to cutting off from the life of the world to come both this and Death by the Hand of Heaven were held by that Nation with whom the phrases were so much in use to mean not any censure or punishment inflicted by man but an impending vengeance of God and a continual danger and possibility when indignation should seize upon him that was faln under these gilts Anathema Maran Atha one under a curse whensoever the Lord shall come to inflict it as Joh. 3. 18 36. SECT III. Penalties inflicted upon unclean persons found in the Temple Whipping and the Rebels beating IT was not a small awe that this might work in the hearts of the people towards their restraining from going into the Sanctuary in their uncleanness to have this impressed and inculcated upon them as it was continually that such a venture did hazard them both body and soul and brought them ipso facto into Gods dreadful displeasure and into undoubted danger of accrewing judgment But did they let the offender thus alone that had offended as if he was fallen under the guilt of death by the Hand of Heaven or under the guilt of cutting off that they had no more to do with him but leave him to the justice of God and to judgment when it should fall upon him Many a wretch would make sleight of this matter and because sentence upon his evil work was not executed speedily his heart would be fully set in him to do so again as Eccles. 8. 11. Therefore they let not the Delinquent so escape but as he had fallen under the wrath of God so they also brought him under a penalty by the hand of man And this penalty was twofold either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whipping by the appointment of the Judges or mawling and beating by the people 1. There was the penalty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whipping or scourging upon the censure of the Judges according to the Law Deut. 25. 2. Where he was to receive forty stripes but their Tradition brought it to forty save one 2 Cor. 11. 24. And the reason of this was because they would make a hedge to the Law and whereas that commands that they should not give to a Delinquent that was whipt above forty stripes lest their brother should seem vile unto them they abated one of forty to make sure to keep within compass The measure and manner of their whipping is largely described in the Treatise Maccoth thus in their own words a a a Maccoth per. 3. How many stripes do they give him saith the Mishueh there Why forty lacking one As it is said by a certain number forty stripes that is a number near to forty Rabbi Judah saith he is beaten with full forty and where hath he the odd one above thirty nine Between his shoulders They allot him not stripes but so as they might be triplicated They allot him to receive forty he hath had some of them
that she was a witch I have therefore cited these passages not only that it may be shewn that there were women Pharisees and so that the name is not taken from interpreting or expounding but that it may be observed also what kind of women for the most part embrace Phariseism namely Widows and Maids under the vail of Sanctity and Devotion hiding and practising all manner of wickedness And so much we gain of the history of the Pharisees while we are tracing the etymology of the word II. That the Pharisees therefore were so called from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Separation is more commonly asserted and more truly and the thing it self as well as the word speaks it so that by a word more known to us you might rightly call the Pharisees Separatists but in what sense has need of more narrow enquiry The differences of the Jewish people are to be disposed here into divers ranks and first we will begin with the Women 1. It were an infinite task to search particularly how their Canons indulged shall I say or prescribed the Woman a freedom from very many rites in which a great part of the Jewish religion was placed How numberless are the times that that occurs in the Talmudic Pandect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Berac cap. 3 hal 3. Women servants and children are not bound to these things e e e e e e Hieros Kiddush fol. 61. 3. Women servants and children are not bound to recite their Phylacteries nor to wear them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Passovers of Women are at their own Will And not to dwell upon things that are obvious let this one serve instead of many f f f f f f Bab. Sotah fol. 21. 2. A certain Matron asked R. Eleazar Why when Aaron sinned in making the Golden Calf the people are punished with a threefold death He answered Let not a Woman be learned beyond her distaff Hirâ—anus his son said unto him Because no answer is given her in one word out of the Law She will withdraw from us three hundred tenth Cori yearly To whom he replied Let them rather go and be burnt than the words of the Law be delivered to Women From hence it appears that the Women that embraced Pharisaism did it of their own free will and vow not by command which the Men Pharisees also did 2. Pass we from the Women to the Men and first to the lowest degrees of Men in the distinction relating to Religion namely to them whom they ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illiterate and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people of the Earth or the Plebeians Of them thus the Gemara in Sotah newly cited g g g g g g Fol. 22. 1. One reads the Scriptures and recites the Mishna and yet he waits not upon the Scholars of the Wise-men what of him R. Eleazar saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is one of the people of the earth R. Samuel bar Nachmani saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold this is an illiterate man R. Jannai saith behold this is a Cuthean R. Achabar Jacob saith behold This is a Magician And a little after Who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the Earth R. Meir saith He that recites not his Phylacteries morning and evening with his prayers But the Wise men say He whosoever he be that lays not up his Phylacteries Ben Azzai saith He who hath not a fringe on his garment R. Jochanan ben Joseph saith He that instructs not his sons in the doctrine of the Law Others say He who although he read the Scriptures and repeats the Traditions yet attends not on the Scholars of the Wise men this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the Earth or the Plebeian Does he read the Scriptures and not repeat the Tradition Behold this man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illiterate The Gloss upon the place speaks thus The people of the Earth are they of whom there is suspicion of Tenths and cleanness that is lest they tithe not rightly nor take care aright concerning cleansings And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the illiterate person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more vile or inferior than the people of the Earth Compare that John VII 49. The people that knoweth not the Law is cursed The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collegians or Associates and Scholars of the Wise men were opposed to these Vulgar persons Under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scholars of the Wise men are comprehended all that were learned and studious under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Religious as well learned as unlearned There were some of the learned whom they commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collegians of the Rabbins who as yet were Candidates and not preferred to the publick office of teaching or judging The thing may be illustrated by one Example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Hieros Sanhedr fol. 18. 3. Do the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Collegians enter in to appoint the New Moon R. Hoshaia said When I was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Collegian R. Samuel ben R. Isaac led me in to the appointment of the New Moon but I knew not whether I were of the number or no. And a little after Do the Collegians or Fellows go in to intercalate the year Let us learn this from the example of Rabban Gamaliel who said Let the seven Seniors meet me in the Chamber But eight entred Who came in hither saith he without leave I answered Samuel the little In this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Collegue differs nothing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scholar of a Wise man in that both signifie a Student and a Learned man But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Collegue hath a wider sense denoting all such who have more professedly devoted themselves to Religion and have professed a more devout Life and Rule than the common people whether they were learned or unlearned whether of the Sect of the Pharisees or of the Sadduces or some other Hence you have mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Bab. Berac fol. 44. 2. a religious Samaritan and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Ioma fol. 8. 2. a religious Baker And the phrase seems to be drawn from Psal. CXIX 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am a companion of all those that fear thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They take upon them the habit of Religion See the Babylonian Talmud in l l l l l l Fol. 7. 1. Avodah Zarah in the Gloss. That distinction also is worthy of consideration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m Hieros Bava Bâ—thra fol. 17. 1 The greater and the less Religious Yet the word seems sometimes to be appropriated to the Pharisees as being
〈◊〉 Zephaniah the second Priest Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zephaniah the Sagan of the Priests Caiaphas therefore was the High-Priest and Annas the Sagan or Ruler of the Temple who for his independent dignity is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or High-Priest as well as Caiaphas and seems therefore to be named first because he was the others Father-in-law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Chetub fol. 88. 2. fol. 105. 1. There was a dissention between Hanan and the Sons of the chief Priests c. It was in a judicial cause about a Wife requiring her dower c. Where the scruple is who should these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these Chief Priests be Whether the Fathers and heads of the Courses or the High-Priest only and the Sagan It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Cap. 1. of the same Treatise hal 5. a Counsel of Priests which we have already spoken to at Matth. XXVI 3. Now the question is whether by the Sons of the chief Priests be meant the Sons of the Fathers of Courses or the Fathers of Courses themselves or the Sons of the High-Priest and the Sagan where the High-Priest in that Court was like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince in the Sanhedrin and the Sagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of the Sanhedrin k k k k k k Pesikta fol. 11. 4. Moses was made a Sagan to Aaron He put on his Garments and took them off viz. on the day of his Consecration And as he was his Sagan in life so he was in death too VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Every valley shall be filled THE Jews have a Tradition that some such thing was done by the cloud that led Israel in the Wilderness Instead of many instances take the Targumist upon Cant. II. 6. There was a cloud went before them three days journey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take down the hills and raise the valleyes It slew all fiery Serpents in the Wilderness and all Scorpions and found out for them a fit place to lodge in What the meaning of the Prophet in this passage was Christians well enough understand the Jews apply it to levelling and making the ways plain for Israel's return out of Captivity for this was the main thing they expected from the Messiah viz. to bring back the Captivity of Israel l l l l l l Beresh rabb fol. 110. 3. R. Chanan saith Israel shall have no need of the Doctrine of Messiah the King in time to come for it is said to him shall the Gentiles seek Isai. XI 10. but not Israel If so why then is Messiah to come and what is he to doe when he doth come He shall gather together the Captivity of Israel c. VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of these stones to raise up Children unto Abraham WE do not say the Baptist played with the sound of those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Banaia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abanaia He does certainly with great scorn deride the vain confidence and glorying of that Nation amongst whom nothing was more ready and usual in their mouths than to boast that they were the Children of Abraham when he tells them that they were such Children of Abraham that God could raise as good as they from those very stones VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath two Coats let him impart to him that hath none IT would be no sense to say he that hath two Coats let him give to him that hath not two but to him that hath none For it was esteemed for Religion by some to weare but one single Coat or Garment Of which more elsewhere VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exact no more than that which is appointed you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m Sanhedr fol. 25. 2. When the Rabbins saw that the Publicans exacted too much they rejected them as not being fit to give their testimony in any case Where the Gloss hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too much that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More than that which is appointed them And the Father of R. Zeirah is commended in the same place that he gently and honestly executed that trust He discharged the Office of a Publican for thirteen years when the Prince of the City came and this Publican saw the Rabbins he was wont to say to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go my people enter thou into thy Chambers Isai. XXVI The Gloss is Lest the Prince of the City should see you and taking notice what numbers you are should encrease his tax yearly VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither accuse any falsly LEVIT XIX 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither lye one to another Job XXXV 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The oppressed See Psal. LXXII 4. CXIX 122. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. n n n n n n Dion Cass. lib. 58. a little from the beginning The manner of sycophants is first to load a person with reproaches and whisper some secret that the other hearing it may by telling something like it become obnoxious himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With your wages A word used also by the Rabbins o o o o o o Midr. Schir fol. 5. 3. The King distributeh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wages to his Legions p p p p p p Sanhedr fol. 18. 2. The King is not admitted to the intercalation of the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the Opsonia That is lest he should favour himself in laying out the years with respect to the Souldiers pay VERS XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like a Dove IF you will believe the Jews there sate a golden Dove upon the top of Solomon's Scepter q q q q q q Bemidb. rabh fol. 250. 1. As Solomon sate in his throne his Scepter was hung up behind him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the top of which there was a Dove and a golden crown in the mouth of it VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being as was supposed the Son of Ioseph A Parable r r r r r r Schemoth rabba fol. 160. 4. There was a certain Orphaness brought by a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epitropus or Foster-father an honest good man At length he would place her in Marriage A scribe is called to write a bill of her dower Saith he to the girl what is thy name N. saith she What the name of thy Father She held her peace To whom her Foster-father why dost thou not speak Because saith she I know no other Father but thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that educateh the child is called a Father not he that begets it Note that Joseph having been taught by the Angel and well satisfied in
of these Commandments or to go beyond the Sea to learn the equity of these precepts Do we need to dig deep to find a reason why we should be bound to these things Do they not of themselves speak all equity and reason in the World And as it is Rom. XII that we should offer up our selves a holy living sacrifice to God is it not a most reasonable service that is required of us Upon what hath been spoken these two consequences must needs be concluded First That if there be so great reason to keep the Commandments of God how unreasonable a thing then is it not to keep them The Scripture speaketh not in vain when it calls wicked men Fools for they go against all reason and have even lost their reason unreasonable men as the Apostle calls them men that are without all reason Is there any pleading for Baal as Gideons Father spoke Is any reason to be pleaded for mens transgressing the Commands of God Produce your arguments bring forth your strong reasons to plead for your Idols and Idolatry saith God in derision to those that worshipped stocks and stones Produce your arguments bring forth your strong reasons why you should transgress any of the Commands of God And think you you can answer or satisfie God with all the arguments you can invent I must break such a Command or I shall lose my pleasure such a Command or I shall lose my profit such a Command or I am crost and shall lose my will Excellent reasons Wherewithal to out-argue the divine will of God and excellent pleadings To lay before God at the great day of judgment and very likely to come off fairly with A good man according to S. Peters counsel should be ready to give a reason of the hope that is in him Can a wicked man give any reason either of any hope in him or of the evil that proceedeth from him Sinning is a thing unreasonable and where there is so great reason for the keeping of Gods commands the breaking them must needs be against all reason And from this very thing if there were no other must the Conscience of ungodly men in Hell torture them for ever because reason is now awaked with them which they lulled a sleep in their lusts here and now they see how it was against all reason that they transgressed Gods commands Secondly If there be so great reason and equity to bind men to keep the Commandments of God certainly there is some reason and equity to bind them over to punishment if they keep them not Does God ever Command and never demand what becomes of his Commands Did he give them in such terror and will no terror follow the breach of them A SERMON Preached upon REVELAIONS XX. 5. But the rest of the dead lived not again until the thousand years were finished This is the first Resurrection WHAT is meant by the first Resurrection here is to be discerned by the verses preceding They tell you of Christ the Great Angel binding the Devil in a great chain and casting him into the bottomless pit a thousand years 1 2 3 verses and of thrones set and some sitting on them and judgment given to them and those that were martyred for the profession of Christ living and reigning with him a thousand years vers 4. But the rest of the dead lived not again c. The end for which Christ thus bound the Devil being considered will help to clear and unfold the whole matter and that you have vers 3. That he should deceive the Nations no more i. e. that he should not delude the Heathen or Gentiles as he had done From the casting off the Gentiles at Babel the Devil had kept all the world under a perpetual cheat to worship Idols to sacrifice to Devils to live and walk in all the ways of the Devil till Christ sent his Gospel among them to teach them better This then was the Chain whereby the Great Angel of the Covenant Christ tyed up the Devil that he should not cheat the world as he had before done viz. sending the Gospel among them by the preaching and power of which he restrained and quelled that power and deluding of the Devil The Heathen by the instruction of the Gospel come to know and worship and fear the true God to cast away their Idols to defy the Devil and his works and to laugh his Oracles and delusions to scorn Dagon is now fallen before the Ark of God and his head and hands broken off and now Dagon is left but a meer stump Jericho's walls are fallen flat with no other Engin but only the sound of Trumpets made of rams-horns the strong hold of Satan cast down with the only sound of the great trump of the Gospel and he himself tyed up that he shall no more cheat and cousin the world till a thousand years be expired and then he is loosed again and cousins the world by Popery now as he had done by Heathenism then The poor Heathen thus recovered out of the power of Satan by the coming in of the Gospel among them did creep out of their graves of Ignorance Idolatry and Sinfulnss in which they had layn stinking and rotting so many ages together had life put into them to live to God they are awaked out of their dust and long sleep to see and act and live as the children of God And this is that which is here called The first Resurrection And the very same title doth our Saviour give to the very same thing John V. 25. Verily verily I say unto you The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live That he speaks of the first resurrection and of the last at vers 28 29. Marvel not at this for the hour is coming in which all that are in the grave shall hear his voice And shall come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation And do but consider how great and near a parallel there is twixt this first and that last resurrection That last shall raise men from the death of the body this raised the Heathen from the death of the Soul That shall be by the powerful sound of the Trump of God this was by the powerful sound of the Trumpet of the Gospel That will be acted by an infinite power raising men dead in the grave this was acted by an infinite power raising men dead in sins But the rest of the dead lived not again till the thousand years were finished And did they live then The Millenary will tell you Yes For his conceit about these thousand years is this That at the begining of the thousand years those that suffered martyrdom for Christs sake shall be raised out of their graves and reign with Christ a thousand years and when the thousand years are
and the first temptation presented to him Now all the power and army of Hell is let loose all the machinations of the bottomless pit put in practise against the second Adam but all to no purpose he stands like a rock unmoved in his righteousness and obedience and by such a death destroys him that had the power over death the Devil II. As the Dâ—â—â—l must be conquered so God must be satisfied And as Christs obedience did the one work so it did the other Obedience was the debt of Adam and mankind and by disobedience they had forfeited their Bonds Then comes this great Undertaker and will satisfie the debt with full interest yea and measure heaped and running over Does not the Apostle speak thus much Rom. V. from vers 12. forward particularly at vers 19. By the disobedience of one man many were made sinners so by the obedience of one shall many be made righteous Nor was this all that mans debt must be paid but Gods honour lay at stake too and that must be vindicated God had created man his noblest creature that he might glorifie and honour his Creator by his obedience Satan brings him to disobey his Creator and to obey him How might Satan here triumph and the honour of God lie in the dust I have mastered the chief Creation of God might Satan boast and made him that carried the badge and livery of his image now to carry mine I have frustrated the end and honour of the Creator and now all is mine own How sad a time were those three hours or thereabouts that passed betwixt the Fall of Adam and the promise of Christ Adam in darkness and not the least glimpse of promise or comfort Satan triumphing and poor manking and Gods honour trampled underfoot But then the Sun of righteousness arose in the promise that the seed of the woman should break the head of the Serpent And shall this uncircumcised Philistin thus deâ—ie the honour and armies of the living God saith Christ shall Satan thus carry the day against man and against God I will pay obedience that shall fully satisfie to the vindication of Gods honour to confound Satan and to the payment of mans debt to his reinstating and recovery And that was it that he paid consummatively in his Obedience to the death and in it and to the shedding of his blood Of which to speak in the full dimensions of the height depth length bredth of it what tongue can suffice what time can serve T is a Theme the glorified Saints deservedly sing of to all Eternity I shall speak in little of that which can never be extolled enough these two things only I. That he died merely out of obedience The Apostle tells us in Phil. II. 8. He became obedient to the death the death of the Cross. And what can ye name that brought him thither but Obedience Christs dead body imagine lies before you Call together a whole College of Phisitians to diffect it and to tell you what it was of which he died And their Verdict will be Of nothing but Love to man and Obedience to God For Principles of death he had none in his nature And the reason of his death lay not in any mortality of his body as it does in ourâ— but in the willingness of his mind Nor was his death his wages of sin as it is ours Rom. VI. ult but it was his choise and delight Luke XII 50. I have a baptism to be baptised withal and how am I straitned till it be accomplished Ask the first Adam why he sinned when he had no principles of sin in him and the true answer must be Because he would sin And so ask the second Adam why he died when he had no principles of death in him his answer must be to the like tenor He would lay down his life because he would be obedient to the death He came purposely into the World that he might dye Behold I tell you a mystery Christ came purposely into the World that he might dye and so never did Man but himself never will man do but himself True that every Man that comes into the World must dye but never Man came purposely that he might dye but only He. And he saith no less than that he did so Joh. XII 27. Father save me from this hour but for this cause came I to this hour And John XVIII 37. For this cause came I into this World to bear witness to the Truth Even to bear witness to the Truth to Death and Martyrdom II. Now add to all this the dignity of his Person who performed this Obedience that he was God as well as Man That as he offered himself according to his Manhood so he offered himself by the Eternal Spirit or as he was God as this Apostle saith Chap. IX 14. And now his obedience his holiness that he shewed in his death is infinite And what need we say more So that lay all the disobedience of all men in the World on an heap as the dead frogs in Egypt were laid on heaps that they made the land to stink again yet here is an Obedience that out-vies them all For though they be infinite in number as to mans numbring yet lay them all together they are finite upon this account because committed by creatures finite But here is an Obedience a holiness paid down by him that is infinite And now Satan where is thy Triumph Thou broughtest the first Adam to fail of perfect Obedience that he should have paid his Creator and here the second Adam hath paid him for it infinite Obedience And what hast thou now gained Therefore to take account from whence comes that infinite Virtue of Christs blood and death that the Scripture so much and so deservedly extols and magnifies Because as the Evangelist â—aith Out of his side came water and blood so out of his wounds came obedience and blood holiness and blood righteousness and blood and that obedience holiness righteousness infinite because he that paid it down and performed it was infinite And now judge whether it may not very properly be said That Christ was sanctified by his own blood As Aaron was sanctified for his Priesthood by his Unction and Garments Christ was consecrated fitted capacitated by his infinite obedience and righteousness which he shewed to the death and in it to be an High Priest able to save to the uttermost all those that come to him For first as in reference to himself it is said by this Apostle that he was raised from the dead by the blood of the Covenant Chap. XIII 20. And it was not possible but he should be raised for when he had performed such obedience and righteousness as in it was infinite in its validity subdued Satan in its alsufficiency satisfied the justice of God it was impossible that he should be held of death which is the wages of sin and disobedience And as he was thus raised by