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
〈◊〉 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
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
into the Christian Church and the seven are chosen to this work out of the number of the hundred and twenty that are mentioned Chap. 1. 15. and that company only was the choosers of them and not all the Believers in Jerusalem The reason why the Hebrews neglected the widows of the Hellenists may be supposed either because they would stick to their old rule mentioned once before That a widow was to be maintained by her husbands children Talm. in chetub per. 11. Maym. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per. 18. compare 1 Tim. 5. 4. or because the Hebrews of Judea had brought in more into the common stock for the poor by sale of their Goods and Lands then those that had come from forrain Countries had done they not having Goods and Lands so ready to sell. All that had been brought in hitherto had been put into the Apostles hands and they had been burdened with the care and trouble of the disposal of it but now they transfer that work and office to the seven solemnly ordaining them by Imposition of hands into it and here only the Imposition of the Apostles hands confers not the Holy Ghost for these men were full of the Holy Ghost before Stephen an eminent man among them is quarrelled by certain of the Libertines and the Hellenists Synagogue Libertini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are exceeding frequently spoken of in the Jews Writings And the Alexandrian Synagogue one of the Hellenists is mentioned in Jerus in Megillah fol. 73. col 4. and Juchas fol. 26. who tell that R. Eliezer bar Zadoc took the Synagogue of the Alexandrians that was at Jerusalem and imployed it to his own use When they are not able to overpower him by argument and disputation they take a ready way to do it by false accusation and conventing him before the Sanhedrin where being accused of vilifying Moses and speaking of the destruction of that place he is vindicated even miraculously before he pleadeth his own cause by his face shining like the face of Moses and bearing an Angelical aspect and Majesty for indeed he spake but what was spoken by the Angel Gabriel Dan. 9. 26 27. In his Apology he speaketh to the heads of his accusation but somewhat abstrusely yet so as to them to whom he spake to be well understood his discourse being according to their own Rhetorick and Logick To what was laid to his charge for vilifying Moses and saying his customs should be changed he rehearseth in brief the whole history of Moses and shews he was Orthodox to him but yet he driveth all to this that as the times before Moses were still moving and growing on to settlement in Moses so when Moses himself had setled all he had to do yet he pointed them to a Prophet yet to come to whom they should hearken as the ultimate Oracle which was this Jesus that he preached to them And whereas he was accused for speaking of the destruction of the Temple he first shews that fixedness to this or that place is not so much to be stood upon as appears by the flitting condition of the Patriarchs whose flittings he giveth the story of at large and by the moving condition of the Tabernacle before the Temple was built And when the Temple was built it was not because God would confine himself to one place for the most High dwelleth not in Temples made with hands ver 48. c. He inserteth two or three sharp and true accusations of them whereas theirs of him had been but false and causeless As that their fathers had persecuted those tha◠foretold of Christ as they did him for now preaching him and they followed their fathers steps nay went further for they had murdered Christ whereas their fathers had but murdered his Prophets And whereas they were so punctual about the Ceremonious rites given by Moses they neglected the moral Law which was given by the disposition of Angels This cuts them to the heart that they pass a rancourous and furious sentence of death upon him but he hath a sight of the high bench of Heaven God and Christ at his right hand their judge and his A most fit prospect for the first Martyr They cast him out of the City and stone him for blasphemy For these were to be stoned He that went in to his mother or to his fathers wife or to his daughter in Law or to a male or to a beast and he that blasphemed or that committed Idolatry c. And the place of stoning was out from the place of Judgment nay out of the City as the Gemarists resolve it because it is said Bring him that cursed out of the Camp And A crier went before him that was to die proclaiming his fault Sanhedr per. 6. 7. When he was come within four cubits of the place of stoning they stript him naked only covered his nakedness before Ibid. And being come to the very place first the witnesses laid their hands upon him Maym. in Avodah Zarah per. 2. and then stripping off their coats that they might be more expedite for their present work first one of them dasheth his loins violently against a stone that lay for that purpose if that killed him not then the other dasheth a great stone upon his heart as he lay on his back and if that dispatched him not then all the people fell upon him with stones Talm. ubi sup Steven in the midst of all this their fury and his own anguish gets on his knees and prays for them and having so done he fell asleep The Jews do ordinarily use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie Dying which properly signifies sleeping especially when they speak of a fair and comfortable death which word Luke translates here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that were stoned were also hanged up upon a tree Talm. ubi sup Whether Steven were so used is uncertain but it is evident that he had a fair burial and not the burial of a malefactour CHRIST XXXIV ACTS CHAP. VIII A Great persecution followeth the death of Steven in which Saul was a chief agent Scholar of Gamaliel President of the Sanhedrin and it may be the busier for that In Talm. Bab. Sanhedr fol. 43. col 1. they say Jesu had five Disciples Mathai Nakai Netser Boni and Thodah and they are urging reasons there why they should all be put to death c. All the hundred and twenty Ministers mentioned Chap. 1. 15. are scattered abroad only the twelve stay at Jerusalem as in the furnace to comfort and cherish the Church there in so sad a time and they preach all along as they go and so Satan breaks his own head by his own design for by persecution by which he had contrived to smother the Gospel it spreads the more The first plantation of it mentioned is in Samaria and that according to Christs own direction and foretelling Act. 1. 8. Ye shall be witnesses to me both in Jerusalem and
from this first mischief of faction and schisme 1. A member of the Church had married his fathers wife yea as it seemeth 2 Cor. 7. 12. his father yet living which crime by their own Law and Canons deserved death For he that went in to his fathers wife was doubly liable to be stoned both because she was his fathers wife and because she was another mans wife whether he lay with her in his fathers life time or after his death Talm. in Sanhed per. 7. Maym in Issure biah per. 1 2. And yet they in the height of the contestings they had among themselves did not only not take away such a wretch from among them nor mourn for the miscarriage but he had got a party that bolstered him up and abetted him and so while they should have mourned they were puffed up His own party in triumph that they could bear him out against the adverse and the other in rejoycing that in the contrary faction there was befallen such a scandal Or both as taking this Libertinism as a new liberty of the Gospel The Apostle adviseth his giving up to Satan by a power of miracles which was then in being So likewise did he give up Hymeneus and Alexander 1 Tim. 1. 20. The derivation of this power we conceived at Act. 5. in the case of Ananias and Saphira to be from that passage of Christ to the Disciples John 20. 22. He breathed on them and said whose sins ye retain they are retained c. and so were the Apostles indued with a miraculous power of a contrary effect or operation They could heal diseases and bestow the Holy Ghost and they could inflict death or diseases and give up to Satan Now though it may be questioned whether any in the Church of Corinth had this power yet when Pauls spirit with the power of the Lord Jesus Christ went along in the action as Chap. 5. 4. there can be no doubt of the effect 2. Their animosities were so great that they not only instigated them to common suits at Law but to suits before the tribunals of the Heathen which as it was contrary to the peace and honour of the doctrine of the Gospel so was it even contrary to their Judaick traditions which required their subjection and appeals only to men of their own blood or of their own Religion The Apostle to rectifie this misdemeanour first calls them to remember that the Saints should judge the world and this he mentioneth as a thing known to them Chap. 6. 2. and it was known to them from Dan. 7. 18 27. And the Kingdom and Dominion and the greatness of the Kingdom shall be given to the people of the Saints of the most High How miserably this is misconstrued by too many of a fifth Monarchy when Saints shall only Rule is to be read in too many miseries that have followed that opinion The Apostles meaning is no more but this Do you not know that there shall be a Christian Magistracy Or that Christians shall be Rulers and Judges in the world and therefore why should you be so fearful or careless to judge in your own matters Observe in what sense he had taken the word Saints in the former verse namely for Christians in the largest sense as set in opposition to the Heathen And he speaks in the tenour of Daniel from whence his words are taken that though the world and Church had been ruled and judged and domineered over by the four Monarchies which were Heathen yet under the Kingdom of Christ under the Gospel they should be ruled and judged by Christian Kings Magistrates and Rulers Secondly He minds them Know ye not that we shall judge Angels ver 3. Observe that he says not as before Know ye not that the Saints shall judge Angels But we By Angels it is uncontrovertedly granted that he meaneth evil Angels the Devils Now the Saints that is all Christians that professed the Gospel were not to judge Devils but we saith he that is the Apostles and Preachers of the Gospel who by the power of their Ministry ruined his Oracles Idols delusions and worship c. Therefore he argueth since there is to be a Gospel Magistracy to rule and judge the World and a Gospel Ministry that should judge and destroy the Devils they should not account themselves so utterly uncapable of judging in things of their civil converse as upon every controversie to go to the Bench of the Heathens to the great dishonour of the Gospel And withal adviseth them to set them to judge who were less esteemed in the Church ver 4. Not that he denieth subjection to the Heathen Magistrate which now was over them or incourageth them to the usurpation of his power but that he asserteth the profession of the Gospel capable of judging in such things and by improving of that capacity as far as fell within their line he would have them provide for their own peace and the Gospels credit We observed before that though the Jews were under the Roman power yet they permitted them to live in their own Religion and by their own Laws to maintain their Religion and it may not be impertinent to take up and inlarge that matter a little here As the Jews under the Roman subjection had their great Sanhedrin and their less of three and twenty Judges as appears both in Scripture and in their Records so were not these bare names or civil bodies without a soul but they were inlivened by their juridical executive power in which they were instated of old So that though they were at the disposal of the Roman Power and Religion and Laws and all went to wrack when the Emperour was offended at them as it was in the time of Culigula yet for the most part from the time of the Romans power first coming over them to the time of their own last Rebellion which was their ruine the authority of their Sanhedrins and Judicatories was preserved in a good measure intire and they had administration of justice of their own Magistracy as they injoyed their own Religion And this both within the Land and without yea even after Jerusalem was destroyed as we shall shew in its due place And as it was thus in the free actings of their Sanhedrins so also was it in the actings of their Synagogues both in matters of Religion and of civil interest For in every Synagogue as there were Rulers of the Synagogue in reference to matters of Religion and Divine worship so were there Rulers or Magistrates in reference to Civil affairs which judged in such matters Every Synagogue had Beth din shel sheloshah a Consistory or Judicatory or what you will call it of three Rulers or Magistrates to whom belonged to judge between party and party in matters of money stealth damage restitution penalties and divers other things which are mentioned and handled in both Talmuds in the Treatise Sanhedrin per. 1. Who had not power indeed of capital
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
almost with one consent do note that this story of the woman taken in adultery was not in some ancient Copies and whiles I am considering upon what accident this should be there are two little stories in Eusebius that come to mind The one we have in these words a a a a a a Hist. Eccles. lib. 3. cap. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He Papias tells us also another History concerning a woman accus'd of many crimes before our Lord which History indeed the Gospel according to the Hebrews makes mention of All that do cite that story do suppose he means this adulteress The other he tells us in his life of Constantine b b b b b b Lib. 4. cap. 36. he brings in Constantine writing thus to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I think good to signifie to your prudence that you would take care that fifty Volumes of those Scriptures whose preparation and use you know so necessary for the Church and which beside may be easily read and carryed about may by very skilful pen-men be written out in fair parchment So indeed the Latin Interpreter but may we not by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand the Gospels compacted into one body by way of Harmony the reason of this conjecture is twofold partly those Eusebian Canons form'd into such a kind of Harmony partly because cap. 37. he tells us that having finisht his work he sent to the Emperour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 threes and fours which words if they are not to be understood of the Evangelists sometimes three sometimes four the greater number including the less imbody'd together by such an harmony I confess I cannot tell what to make of them But be it so that it must not be understood of such an Harmony and grant we further that the Latin Interpreter hits him right when he supposes Eusebius to have pickt out here and there according to his pleasure and judgment some parts of the Holy Scriptures to be transcribed surely he would never have omitted the Evangelists the noblest and the most profitable part of the New Testament If therefore he ascrib'd this story of the Adulteress to the Trisler Papias or at least to the Gospel according to the Hebrews only without doubt he would never insert it in Copies transcribed by him Hence possibly might arise the omission of it in some Copies after Eusebius his times It is in Copies before his age viz. in Ammonius Tatianus c. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went to the mount of Olives BUT whether to the Town of Bethany or to some Booth fixed in that mount is uncertain For because of the infinite multitude that had swarm'd together at those Feasts it is probable many of them had made themselves Tents about the City that they might not be too much streightned within the walls though they kept within the bounds still of a Sabbaths-days journey c c c c c c Gloss. in Pesachin fol. 95. 2. And thou shalt turn in the morning and go into thy Tents Deut. XVI 7. The first night of the Feast they were bound to lodg within the City after that it was lawful for them to abide without the walls but it must be within the bounds of a Sabbath-days journey whereas therefore it is said Thou shalt go into thy Tents this is the meaning of it Thou shalt go into thy Tents that are without the walls of Jerusalem but by no means into thine own house d d d d d d Vid. Aben Ezra in Deut. XVI It is said Chap. VII That every one went to his own house ver 53. upon which words let that be a Comment that we meet with e e e e e e Pische Tosaphoth in Sanhedr Artic. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the daily evening sacrifice the fathers of the Sanhedrin went home The eighth day therefore being ended the History of which we have in Chap. VII the following night was out of the compass of the Feast so that they had done the dancings of which we have spoken before The Evangelist therefore does not without cause say that every one went to his own house for otherwise they must have gone to those dancings if the next day had not been the Sabbath VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A woman taken in Adultery OUR Saviour calls that generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Adulterous Generation Mat. XII 39. See also Jam. IV. 4. which indeed might be well enough understood in its literal and proper sense f f f f f f Sotah fol. 47. 1. From the time that murderers have multiplied amongst us the beheading of the Heifer hath ceased and since the encrease of Adultery the bitter waters have been out of use g g g g g g Maimon in Satah cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Since the time that Adultery so openly prevailed under the second Temple the Sanhedrin abrogated that way of tryal by the bitter water grounding it upon what is written I will not visit your Daughters when they shall go a whoring nor your Wives when they shall commit Adultery The Gemarists say that Rabban Jochanan ben Zacchai was the Author of this Counsel he lived at this very time and was of the Sanhedrin perhaps present amongst those that set this Adulterous Woman before Christ. For there is some reason to suppose that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes and Pharisees here mentioned were no other than the Fathers of the Sanhedein VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That such should be stoned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such Who what all Adulteresses or all taken in Adultery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very act There is a third qualification still For the condition of the Adulteress is to be considered whether she was a married Woman or betrothed only God punisheth Adultery by death Levit. XX. 10. but the Masters of Traditions say That wherever death is simply mentioned in the Law that is where the kind of death is not expressly prescribed there it is to be supposed no other than strangling Only they except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Daughter of an Israelite if she commit Adultery after she is married must be strangled if only betrothed she must be stoned A Priest's Daughter if she commit Adultery when married must be stoned if only betrothed she must be burnt * * * * * * Sanhedr fol. 51. 2. Hence we may conjecture what the condition of this Adulteress was either she was an Israelitess not yet married but betrothed only or else she was a Priests Daughter married rather the former because they say Moses in the Law hath commanded us that such should be stoned See Deut. XXII 21. But as to the latter there is no such command given by Moses VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesus stooped down and wrote on the ground
they could not sit in judgment upon them they said let us remove c. So in the case of Adultery which we also observed in our Notes upon Chap. VIII f f f f f f Maimon in Sotah cap. 3. Since the time that Adultery so openly advanced under the second Temple they lest off trying the Adulteress by the bitter water c. So that we see the liberty of judging in capital matters was no more taken from the Jews by the Romans than the beheading of the Heifer or the tryal of the suspected Wife by the bitter waters was taken away by them which no one will affirm But rather III. When the Sanhedrin saw that it was in vain to struggle against the mighty torrent and inundation of all manner of wickedness that played Rex and encroached so fast upon them and that the interposure of their authority could do nothing in suppressing them they being uncapable of passing judgment as they ought they determine not to sit in judgment at all And whereas they thought themselves bound by the Majesty and awfulness of the place while they sate in the Room Gazith In the very Court of Israel before the Altar to judge according to the sacredness of the place but could not indeed do it by reason of the daring pride and resolution of the Criminals they threw themselves out of that apartment and went further off into the place where the Exchangers shops were kept in the Court of the Gentiles and so to other places which we find mentioned in Rosh hashanah * * * * * * Fol. 31. 1. IV. It is disputed whether they ever returned to their first place Gazith or no. It is affirmed by the Gloss in Avodah Zarah g g g g g g Fol. 8. 2. When for a time they found it absolutely necessary they betook themselves again to that room We have the same also elsewhere upon this Tradition h h h h h h Chetubb fol. 30. 1. It is a Tradition of R. Chaia From the day wherein the Temple was destroyed though the Sanhedrin ceased yet the four kinds of death which were wont to be inflicted by the Sanhedrin did not cease For he that had deserved to be stoned to death he either fell off from some house or some wild Beast tore and devoured him He that had deserved burning he either fell into some fire or some Serpent bit him He that had deserved to be slain i. e. with the Sword was either delivered into the hands of an heathen King or was murdered by Robbers He that had deserved strangling was either drowned in some River or choaked by a squinancy But it may be objected why is it said From the time that the Temple was destroyed and not forty years before the destruction of the Temple To this the Gloss answereth Sometimes according to the urgency and necessity of the time the Sanhedrin returned to the room Gazith c. It is further excepted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But they never returned to sit in capital causes or to try Murders For the reason of their removal at first was because the numbers of Homicides so encreast upon them c. V. When the great Council did not sit in Gazith all Courts for capital matters ceased every where else One Gloss saith thus They took no cognisance of capital matters in any of the lesser Sessions so long as the great Sanhedrin did not sit in the room Gazith Another saith What time the great Sanhedrin sate in its proper place where it ought near the Altar then thou shalt make thee Judges in all thy Gates to judge in capital causes but when that removed then all cognisance about those matters ceased VI. The Sanhedrin removed as we have already seen from Gazith forty years before Jerusalem was destroyed and this is the very thing that was said forty years before the destruction of the City judgment in capital causes was taken away from them And now let the Reader judge what should be the reason of their being deprived of this priviledge whether the Romans were in fault or whether rather the Jews nay the Sanhedrin it self had not brought it upon themselves When the Sanhedrin flitted from Gazith all judgment of this kind vanished and upon what reasons they did thus flit we have learnt from their own Pens We will not contend about the time when these forty years should first begin though I am apt to think they might begin about half a year before Christ's death The words which we have under consideration spoken by the Sanhedrin to Pilate seem to referr wholly to the reason we have already mentioned It is not lawful for us to put any man to death Why is it not lawful Because being forced by the necessity of the times we retired from the Room Gazith where if we sit not neither we our selves nor any Court under us can take any cognisance of causes of life and death But what necessity of times could urge you to remove So greatly did the Criminals multiply and grew to such an head that we neither could nor durst animadvert upon them according to what the Majesty of the place might expect and require from us if we should sit in Gazith That must be observed from the Evangelists that when they had had Christ in examination in the Palace of the High-Priest all night in the morning the whole Sanhedrin met that they might pass Sentence of Death upon him Where then was this that they met Questionless in the Room Gazith at least if they adhered to their own rules and constitutions Thither they betook themselves sometimes upon urgent necessity The Gloss before quoted excepts only the case of murder which amongst all their false accusations they never charged Christ with But however suppose it were granted that the great Council met either in the Taberne or some other place which yet by no means agreed with their own Tradition did they deal truly and as the matter really and indeed was with Pilate when they tell him it is not lawful for us to put any man to death He had said to them Take ye him and judge him according to your Laws We have indeed Judged and Condemned him but we cannot put any one to death Was this that they said in fact true how came they then to stone the Protomartyr Stephen How came they to stone Ben Sarda at Lydda i i i i i i Hieros San. hedr. fol. 25. 4. How came they to burn the Priest's Daughter alive that was taken in Adultery k k k k k k Bab. Saâ—hedr fol. 52. â— Juchasin fol. 51. 1. It is probable they had not put any one to death as yet since the time that they had removed out of Gazith and so might the easilier perswade Pilate in that case But their great design was to throw off the odium of Christ's death from themselves at least
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
truth as to the thing it self for from the Resurrection of Christ the glorious Epoch of the Kingdom of God took its beginning as we said before which he himself also signifieth in those words Mat. XXVI 29. and when he arose not a few others arose with him What they thought of the Resurrection that was to be in the days of Messias besides those things which we have already mentioned you may see and smile at in this one example y y y y y y Jerus Cheâ—ubboth fol. 35 â— R. Jeremiah commanded when you bury me put shoes on my feet and give me a staff in my hand and lay me on one side that when the Messias comes I may be ready VERS LIV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truly this was the Son of God THAT is This was indeed the Messias Howsoever the Jews deny the Son of God in that sense in which we own it that is as the second person in the holy Trinity yet they acknowledged the Messiah for the Son of God not indeed by nature but by adoption and deputation see Mat. XXVI 63. from those places I Chron. XVII 13. Psal. II. 12. LXXXIX 26 27. and such like The Centurion had learnt this from the people by conversing among them and seeing the Miracles which accompanied the death of Christ acknowledged him to be the Messias of whom he had heard so many and great things spoken by the Jews In Luke we have these words spoken by him z z z z z z Chap. XXIII 47. Certainly this was a righteous man Which I suppose were not the same with these words before us but that both they and these were spoken by him Certainly this was a righteous man Truly this was the Messias the Son of God Such are those words of Nathaniel Joh. I. 49. Thou art the Son of God thou art the King of Israel Peter when he declared that Christ was the Son of the living God Mat. XVI 16. spoke this in a more sublime sense than the Jews either owned or knew as we have said at that place VERS LVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary Magdalen THAT Magdalen was the same with Mary the sister of Lazarus Baronius proves at large a a a a a a Annal. ad An. Christ. 32. pag. 147 148 c. whom see It is confirmed enough from this very place for if Mary Magdalene was not the same with Mary the sister of Lazarus then either Mary the sister of Lazarus was not present at the Crucifixion of Christ and at his burial or else she is past over in silence by the Evangelists both which are improbable whence she was called Magdalene doth not so plainly appear whether from Magdala a Town on the Lake of Genesareth or from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a playting or curling of the hair a thing usual with harlots Let us see what is spoken by the Talmudists concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary Magdala who they say was Mother of Ben Satda b b b b b b Bab. Sanhedr fol. 67. 1. They stoned the Son of Satda in Lydda and they hanged him up on the evening of the Passover Now this Son of Satda was Son of Pandira Indeed Rabh Chasda said the husband of his mother was Satda her husband was Pandira her husband was Papus the Son of Juda but yet I say his mother was Satda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely Mary the plaiter of women's hair as they say in Pombeditha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she departed from her husband These words are also repeated in Schabbath c c c c c c Fol. 104. 2. c Chagigah fol. 4. 2. Rabh Bibai at a time when the Angel of death was with him said to his Officer Go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring me Mary the plaiter of womens hairs He went and brought to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary the plaiter of young mens hair c. The Gloss The Angel of death reckoned up to him what he had done before for this story of Mary the Plaiter of women's hair was under the second Temple for she was the mother of N. as it is said in Schabbath See the Gloss there at the place before quoted d d d d d d Gittin fol. 90. 1. There are some who find a fly in their cup and take it out and will not drink such was Papus ben Judas who lockt the door upon his wife and went out Where the Glossers say thus Papus ben Juda was the husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Mary the Plaiter of womens hair and when he went out of his house into the street he lockt his door upon his wife that she might not speak with any body which indeed he ought not to have done and hence sprang a difference between them and she broke out into adulteries See Alphesius on Gittim e e e e e e Fol. 605. I pronounce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Satda not that I am ignorant that it is called Ben Stada by very learned men The reason of our thus pronouncing it we fetch from hence that we find he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Sutdah by the Jerusalem Talmudists f f f f f f Sanhedr fol. 25. 4. to which the word Satda more agrees than Stada By the like agreement of sounds they call the same Town both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magdala and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mugdala as we have observed elswhere As they contumeliously reflect upon the Lord Jesus under the name of Ben Satda so there is a shrewd suspition that under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary Magdala they also cast reproach upon Mary Magdalen The title which they gave their Mary is so like this of ours that you may with good reason doubt whether she was called Magdalene from the Town Magdala or from that word of the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Plaiter of hair We leave it to the learned to decide VERS LVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josi A very usual name in the Talmudists g g g g g g Jerus â—â—vamâ—tâ— fol. 2. 2. five were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be R. Josi Ismael Lazar Menahem Chelpatha Abdimus Also h h h h h h Ibid. fol. 4. 3. R. Jose ben R. Chaninah c. g g g g g g See Jathasiâ— fol. 61. 62. One may well enquire why this Mary is called the mother of James and Joses and not also of Judas and Simon as Mark VI. 3. VERS LVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Begged the body of Iesus IT was not lawful to suffer a man to hang all night upon a tree Deut. XXI 23. Nay nor to lye all night unburied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever suffers a dead body to lye all night unburied violates a negative precept but they that were put to death
by the Council were not to be buried in the Sepulchres of their fathers but two burying places were appointed by the Council one for those that were slain by the sword and strangled the other for those that were stoned who also were hanged and burnt There according to the custom Jesus should have been buried had not Joseph with a pious boldness beg'd of Pilate that he might be more honourably Interred which the fathers of the Council out of spight to him would hardly have permitted if they had been asked and yet they did not use to deny the honour of a Funeral to those whom they had put to death if the meanness of the common burial would have been a disgrace to their family As to the dead person himself they thought it would be better for him to be treated dishonourably after death and to be neither lamented nor buried for this vilifying of him they fancied amounted to some attonement for him as we have seen before And yet to avoid the disgrace of his family they used at the request of it to allow the honour of a funeral h h h h h h See Bab. Sanhedr fol. 46. 2. 47. 1. CHAP. XXVIII VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the end of the Sabbath IN the Jerusalem Talmudists it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the coming forth of the Sabbath vulgarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the going out of the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Avodah Zarah fol. 44. 4. On a certain eve of the Sabbath namely when the Sabbath began there was no wine to be found in all Samaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But at the end of the Sabbath there was found abundance because the Aramites had brought it and the Cuthites had received it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all the night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Toward the first day of the week The Jews reckon the days of the week thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One day or the first day of the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two or the second day of the Sabbath i i i i i i Bab. Maccoth fol. 5. 1. Two witnesses come and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first of the Sabbath this man stole c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the second day of the Sabbath judgment passed on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third of the Sabbath A Virgin is married on the fourth day of the week for they provide for the Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first day of the week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second day of the week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the third day of the week k k k k k k Bab. Chetub fol. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the fourth day of the week they set apart him who was to burn the red heifer l l l l l l Gloss on Parah Chap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the fifth of the Sabbath Ezra ordained that they should read the Law publickly on the second and fifth day of the Sabbath c. He appointed that Judges should sit in the Cities on the second and fifth day m m m m m m Hieros Meg. fol. 75. 1. Ezra also appointed that they should wash their clothes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the fifth day of the Sabbath n n n n n n Bab. Bava Kama fol. 82. 1. The sixth day they commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eve of the Sabbath To wash their clothes on the fifth day of the Sabbath and eat onions on the Eve of the Sabbath p p p p p p Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the fifth day of the Sabbath or week and the eve of the Sabbath and the Sabbath o o o o o o Id. fol. 3◠2. The first day of the week which is now changed into the Sabbath or Lords-day the Talmudists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christians or the Christian day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p p p p p p Bab. Avoda◠Zarah fol. 6. 1. 7. 2. On the Christians day it is always forbidden for a Jew to traffick with a Christian. Where the Gloss saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Nazarean or Christian is he who followeth the error of that man who commanded them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make the first day of the week a Festival-day to him and according to the words of Ismael it is always unlawful to traffick with them three days before that day and three days after that is not at all all the week through We cannot here pass by the words of the Glossers on Bab. Rosh hashanah q q q q q q Fol. 22. 2. The Baithuseans desire that the first day of the Passover might be on the Sabbath so that the presenting of the Sheaf might be on the first day of the week and the feast of pentecost on the first day of the week With good reason did our blessed Saviour remove the Sabbath to this day the day of his resurrection the day which the Lord had made Psal. CXVIII 24. when now the stone which the builders refused was become the head stone in the Corner For I. When Christ was to make a new world or a New Creation r r r r r r Esai LXV 17. it was necessary for him to make a new Sabbath The Sabbath of the old Creation was not proper for the new II. The Kingdom of Christ took its beginning principally from the resurrection of Christ when he had now overcome death and Hell The Jews themselves confess that the Kingdom of the Messiah was to begin with the resurrection of the dead and the renewing of the world Therefore it was very proper that that day from which Christs Kingdom took its beginning should pass into the Sabbath rather than the old Sabbath the memorial of the Creation III. That old Sabbath was not instituted till after the giving the promise of Christ. Gen. III. 15. and the rest of God on that seventh day was chiefly in having perfected the new Creation in Christ that also was the Sabbatical rest of Adam When therefore that was accomplished which was then promised namely the bruising of the Serpents head by the resurrection of Christ s s s s s s Heb. II. 14. and that was fulfilled which was typified and represented in the old Sabbath namely the finishing of a new Creation the Sabbath could not but justly be tranferred to that day on which these things were done IV. It was necessary that the Christians should have a Sabbath given them distinct from the Sabbath of the Jews that a Christian might be thereby distinguished from a Jew For as the Law took great care to provide that a Jew might be distinguished from an Heathen So it was provided by the Gospel with the like care that partly