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
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
Christ from beyond Jordan into Judea again He staies two days after he had received the message in the same place where the messenger found him and in the story of this Section he is set forward And being now upon his last journey to Jerusalem he foretelleth to his Disciples what should become of him there They followed him with fear and amazement before foreseeing that he went upon his own danger and yet when he had spoken the thing out to them at the full they understood him not SECTION LXVIII MATTH Chap. XX. from Ver. 20. to Ver. 29. MARK Chap. X. from Ver. 35. to Ver. 46. The request of Zebedees sons They are told of their Martyrdom THe order is plain of it self and yet the connexion is somewhat strange for in the last words before Christ had foretold of his death yet the Sons of Zebedee here desire to sit on his right hand and left in his Kingdom Galatius resolves it thus Discipuli in errore aliquando fuerunt credentes Christum illico post resurrectionem terreni regni sceptro potiturum unde quidam eorum super caeteros primatum ambientes c. The Disciples sometimes were mistaken conceiving that Christ presently after his resurrection should obtain the scepter of an earthly Kingdom whereupon some of them ambitious of priority above the rest desired to sit on his right hand and left c. lib. 4. cap. 1. It is true indeed that the Jewish Nation and the Disciples with them erred in judging about Messias his Kingdom Act. 1. but they erred as far also about Messias his Resurrection till experience had informed them better Therefore it cannot well be imagined that the Wife and Sons of Zebedee thought of Christs Resurrection in this their request but conceived of his temporal Kingdom according to the notions of the rest of the Nation about it What therefore our Saviour had spoken instantly before of his being scourged crucified killed and Rising again they understood in some figurative sense or other but the Evangelists plainly tell us they understood it not in the sense that he spake it It may be his naming these two The sons of thunder gave them some blind incouragement to such a request Christ foretels his own death and their suffering Martyrdom under the title of Baptism in which sense the Apostle also useth the word 1 Cor. 15. 29. The Jewish baptizings or dippings in their purifications was a very sharp piece of Religion when in frost and snow and wind and weather they must over head and ears in cold water from which the phrase was used to signifie death and the bitterest sufferings The Jerusalem Gemarists do tell us that the Women of Galilee grew barren by reason of the cold in their purifyings R. Aha in the name of Tanchum bar R. Chaia saith In the days of R. Joshua ben Levi they sought to abolish this dipping because of the women of Galilee which were made barren by reason of the cold R. Joshua ben Levi saith Do ye seek to abolish a thing that fenceth Israel from transgression c. Beracoth fol. 6. col 3. SECTION LXIX LUKE Chap. XVIII Ver. 35. to the end MATTH Chap. XX. from Ver. 29. to the end MARK Chap. X. from Ver. 46. to the end Blind healed CHRIST in his journey from beyond Jordan to Bethany for the raising of Lazarus passeth through Jericho and he healeth one blind man as he entreth into Jericho of which Luke speaketh and another as he goeth out of which the other two Matthew indeed speaketh of two healed as he came out of Jericho comprehending it may be the story of him that was healed on the other side of the Town and this together in one story for briefness sake Or if there were two healed on this side of the Town Mark only mentions one because he rather aimeth at shewing of the manner or kind of the miracle then at the number as we have observed the like before at Sect. 39. SECTION LXX LUKE Chap. XIX from the beginning to Ver. 29. Zaccheus a Publican converted THe order lies plain in ver 1. Christ was passed through Jericho before he met with Zaccheus c. Rabban Jochanan ben Zaccai hath made the name Zaccai or Zaccheus renowned in Jewish writings his Father Zaccai might very well be now alive and for any difference of the times might well enough be the Zaccheus before us but that some other circumstances do contradict it Whosoever this man was it is observable that though his name Zaccheus speak him a Jew yet Christ reputes him not a Child of Abraham till he believe ver 19. Ver. 11. They thought that the Kingdom of Heaven should immediately appear Observe this this they had learned from Dan. 9. where the time is so punctually determined that they that looked for the consolation of Israel could not but observe it and they that observed could not but see it now accomplished SECTION LXXI JOHN Chap. XI from Ver. 17. to the end of the Chapter Lazarus raised Caiaphas Prophecieth NOw is Christ come up to Bethany Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Talm. Bab. Pasachin fol. 53. facie 1. where they speak of the figs of Bethhene and the dates of Tubni be the same with this Bethany we shall not dispute here Both a Town and some space of ground about it was called by this name Bethany As he had staied in the place where he was when he heard of Lazarus sickness purposely that he might die before he came to him that God might be the more glorified by his raising ver 15. so did he make sure to stay long enough after he was dead before he came that the glory might be the more He had been four days dead ver 39. Compare with this these sayings of the Jews Maym. in Gerushin per. ult If one look upon a dead man within three days after his death he may know him but after three days his visage is changed Jerus in Moed Katon fol. 82. col 2. Three days the Soul flies about the body as if thinking to return to it but after it sees the visage of the countenance changed it leaves it and gets it gone Upon the miracle wrought the Jews seek to kill Jesus and Lazarus both whereupon Jesus goeth to a City called Ephraim ver 54. Talm. Bab. in Menachoth fol. 85. fac 1. Juchne and Mamre Jannes and Jambres said to Moses Dost thou bring straw to Ephraim Gloss. Ibi. Juchne and Mamre were the chief Sorcerers of Egypt they when Moses began to do miracles thought he had done them by magick they said Dost thou bring straw to Ephraim Ephraim was a place that exceedingly aboundeth with corn and darest thou bring Corn thither meaning Dost thou bring Sorceries into Egypt that abounds so with Sorceries Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim was a City in the Land of Israel where there was abundance of Corn. Where is the chiefest provision for Offerings The chiefest
it must it doth make this difficulty which hath cost so much canvasing so easie as a thing needeth not to be more SECTION III. From the promise given to Abram upon his Father Terahs death to the delivery of the people of Israel out of Egypt and to the giving of the Law were 430 years Exod. 12. 40. Gal. 3. 17. THIS sum being joyned to that before of 2083. it maketh the world to be in the two thousand five hundred and thirteenth year of her age when Israel was delivered The delivery out of Egypt Anno mundi 2513. and the Law given This space of time of 430 years betwixt the promise and the Law the Divine Wisdom and Providence cast into two equal portions of 215 years before the peoples going down into Egypt and 215 years of their being there The former moyety was taken up in these parcels Five and twenty years betwixt the giving of the promise and the birth of Isaac compare Gen. 12. 4. with Gen. 21. 5. Sixty years betwixt the birth of Isaac and the birth of Jacob Gen. 25. 26. An hundred and thirty years betwixt the birth of Jacob and Israels going into Egypt Gen. 27. 9. The latter in these Ninety five years from their going into Egypt to the death of Levi. Forty years from the death of Levi to the birth of Moses Eighty years from the birth of Moses to their delivery SECTION IV. From the coming of Israel out of Egypt to the laying of the foundation of Solomons Temple were 480 years 1 King 6. 1. and seven years was it in building ver 38. SO that joyn these 487 that passed from the coming out of Egypt to the finishing of the Temple to the 2513 years of which age the world was when they came out of Solomons Temple finished Anno mundi 3000. Egypt and it will appear that Solomons Temple was finished exactly in the three thousandth year of the World This sum is made up of these many parcels Israel in the Wilderness 40 years Joshua ruled 17 years Othniel judged 40 years Judg. 3. 11. Ehud judged 80 years Judg. 3. 30. Deborah c. 40 years Judg. 5. 31. Gideon 40 years Judg. 8. 28. Abimelech 3 years Judg. 9. 22. Tolah 23 years Judg. 10. 2. Jair 22 years Judg. 10. 3. Jephtah 6 years Judg. 12. 7. Ibsan 7 years Judg. 12. 9. Elon Judged 10 years Judg. 12. 11. Abdon 8 years Judg. 12. 14. Sampson 20 years Judg. 15. 20. 16. 31. Eli 40 years 1 Sam. 4. 18. Samuel and Saul 40 years Acts 13. 21. David 40 years 1 King 2. 11. Solomon 4 years 1 King 6. 1. Total 480. Now among all these parcels there is no number that hath not a Text to warrant it but only the date of the Government of Joshua which yet cannot be doubted of to have been seventeen years seeing that so many years only are not specified by express Text of all the 480 mentioned 1 King 6. 1. And here also may the reader observe that the years that are mentioned in the book of Judges for years of Israels oppression as Judg. 3. 8 14. c. are not to be taken for a space of time distinct from the time of the Judges but included in the sum of their times Now it thus falling out as it is more then apparent that Solomons Temple was finished and perfected in the year of the world 3000. This belike hath helped to strengthen that Opinion that hath been taken up by some That as the World was six days in creating so shall it be six thousand years in continuance and then shall come the everlasting Sabbath And indeed the observation could not but please those that were pleased with this opinion for when they found that the first three thousand years of the World did end in the perfecting of the earthly Temple it would make them to conclude the bolder that the other three thousand should conclude in the consummation of the spiritual SECTION V. From the finishing of Solomons Temple to the falling away of the ten Tribes were 30 years FOR Solomon reigned 40 years 1 King 11. 42. and in the eleventh year of his reign The falling away of the ten Tribes Aâ—no mundi 3030. was the Temple finished 1 King 6. 38. And so count from that year to the expiration of his reign and the beginning of his son Rehoboam and it will appear easily that the falling away of the ten Tribes was 30 years after the Temple was finished and in the year of the World 3030. SECTION VI. From the falling away of the ten Tribes under Jeroboam to the captivity of Judah into Babylon were 390. THESE are thus reckoned in a gross sum by Ezekiel Chap. 4 5. I have laid upon thee the years of their iniquity according to the number of days three hundred and ninety days So shalt thou bear the iniquity of the house of Israel ver 6. And when thou hast accomplished them lie again on thy right side and thou shalt bear the iniquity of the house of Judah forty days I have appointed thee each day for a year Now these are not to be taken for two different and distinct sums as if it were 390 years from the falling away of the ten Tribes to the captiving of the ten Tribes and 40 years from thence to the captiving of Judah for it was but 200 years and a little above an half between the two first periods and above an hundred years between the two last but the forty years are to be reputed and counted within the 390 as the last years of them and marked out so singularly because of Judahs rebellion in and under so clear and powerful preaching of Jeremy who prophesied so long a time among them Now for the casting of these 390 years into parcels as the Books of Kings and Chronicles have done them the surest and clearest way is to make a Chronical table of the collateral Kingdoms of Judah and Israel while they last together from year to year as they will offer themselves to parallel one another In which course some considerable scruples will arise before the Student as he goeth along which unless he see and resolve he will never be able to make the account right and which unless he frame to himself such a Chronical table as is mentioned he will never see nor find out He will by the very Table as he goeth along see that sometimes the years are reckoned compleat as Rehoboams seventeen are counted 1 King 15. 1. Sometimes current as Abijams three 1 King 15. 1 2 9. and Elahs two 1 King 16. 8. But this will breed no difficulty since it is ordinary in Scripture thus variously to compute and since the drawing of his Table will every where shew him readily this variety But these things will he find of more obscurity and challenging more serious study and consideration First It is said that Jeroboam reigned two and twenty years 1 King 14. 20. and Nadab
them of the most difficulty as far as Grammatical construction and truth of history will warrant and justifie Reuben thou art my first born my might and the beginning of my strength There is a remnant of dignity for thee and a remnant of strength For so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth many times in the Bible and so was Reuben dignified in leading the Van in the wars of Canaan Josh. 4. 12. And so had he a residue of strength in being frontier against the Hagarens 1 Chron. 5. 10. Vers. 4. Unstable as water in affecting the Priesthood Numb 16. 1 2. and in refusing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne relinquas of the Land of promise Numb 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leave no remnant of thine instability c. Vers. 5. Simeon and Levi brethren their traffickings are instruments of cruelty for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venditionis Ipsorum pretence of trading with Shechem they made an instrument to execute their bloodiness Vers. 6. For in their anger they slew a man as for their will they would hough an ox For they used Circumcision as a means to master and murder me as if they should have cut the sinews of an Ox to bring him under to their will Vers. 13. Zebulon shall dwell at the haven of the Seas the Sea of Galilee or the lake of Genezaret East and the Sea of Phaenicia or the Mediterranian North-West Vers. 14. Issachar is an Asse of bone couching down between two burdens of the Kingdom of Phaenicia on the one side and the Kingdom of Samaria on the other Vers. 22. Joseph is a son of fruitfulness his fruitfulness in sons shall be by the well In daughters it goeth even to the Enemy This Interpretation of that part of Josephs blessing be referred to the censure of the learned Reader as conjectured at rather than boldly averred and that upon these considerations First That there is a plain Antithesis betwixt Ben and Bavoth and therefore is to be construed accordingly of sons and daughters Secondly That the word Ben is by his place in regimine but by his vowel not so is Porah by his last letter in regimine but not by this place and therefore both of them to be rendered something answerable to this their double condition Ben-Porath Joseph is a son of fruitfulness here they have the due of their place and Porath Ben fruitfulness of sons here they have the due of their vowels and letters Thirdly That Porath also is to be understood in the latter clause Porath Bavoth fruitfulness in daughters Fourthly That Shur signifieth natively in Hebrew an Enemy Psal. 92. 12. and it is but from the Chaldee idioms that it betokeneth a wall Josephs fruitfulness in sons then did chiefly shew it self by the well of Shechem where Joshua of Joseph aslembleth all the Tribes as Prince over them and there also Jeroboam of Joseph raiseth up that house to a Kingdom From these words of Jacob the inhabitants of Sychar had their warrant to maintain that their well was Jocobs well and that his sons and cattel drank of it For it might not have been digged of a thousand years after Jacob was dead and gone for ought any Samaritane alive could tell if he fetched not his authority from these words of Jacob who having given that portion of ground to Joseph Gen. 48. 22. doth here intimate that there was a well in it and besides that well in his house should rise to honour His fruitfulness by daughters you may see in Judg. 21. where the daughters of Jabesh Gilead and of Shiloh both of Joseph make up the breach of an hostile Tribe the Tribe of Benjamin or else it had decayed AN Handful of Gleanings OUT OF THE BOOK OF EXODUS SECTION I. Israel afflicted in Egypt about 120 years FROM the giving of the promise to Abraham Gen. 12. to the deliverance out of Egypt and the giving of the Law were 430 years Exod. 12. 40. Gal. 1. 17. This sum of years divided it self into two equal parts for half of it was spent before their going into Egypt and half of it in there being there Two hundred and fifteen years were taken up before they went into Egypt thus From the promise given to Abraham to the birth of Isaac five and twenty years compare Gen. 12. 4. with Gen. 21. 5. From the birth of Isaac to the birth of Jacob threescore Gen. 25. 26. from thence to their going down into Egypt a hundred and thirty Gen. 27. 9. The other two hundred and fifteen years they spent in Egypt namely ninety four before the death of Levi the longest liver of all the twelve Tribes and a hundred and twenty one betwixt his death and their deliverance For Levi and Joseph were both born in the seven years of Jacobs second apprentiship Gen. 29. 30. Levi in the fourth and Joseph in the seventh so that there were three years between them Now Joseph when his Father and brethren came down into Egypt was nine and thirty years old Compare Gen. 41. 46. 51. 45. 6. And then was Levi forty three And Levi lived an hundred thirty and seven years Exod. 6. 16. out of which those forty three being deducted which he had spent before their coming down into Egypt it appeareth they were in Egypt ninety four years before his death And those ninety four being deducted out of the two hundred and fifteen which they spent in that land it appeareth also that a hundred twenty one years passed betwixt his death and their delivery and till his death they felt no affliction Exod. 1. 6 7 8. SECTION II. The 88 89 Psalms penned in the time of this affliction THESE two Psalms are the oldest pieces of writing that the World hath to shew for they were penned many years before the birth of Moses by two men that felt and groaned under this bondage and affliction of Egypt Heman and Ethan two Sons of Zerah 1 Chron. 2. 6. In Psalm 88. Heman deploreth the distress and misery of Israel in Egypt in most passionate measures and therefore titles his Elegy Gnal Mahalath Leannoth concerning sickness by affliction and accordingly he and his brethren are called the Sons of Mahol 1 King 4. 31. In Psal. 89. Ethan from the promise Gen. 15. sings joyfully their deliverance that the raging of the Red Sea should be ruled vers 9. and Rahab or Egypt should be broken in pieces vers 10. and that the people should hear the joyful sound of the Law vers 15. Object But David is named frequently in the Psalm who was not born of many hundreds of years after Ethan was dead Answ. 1. This might be done Prophetically as Samuel is thought to be named by Moses Psal. 99. 6. for that Psalm according to a rule of the Hebrews is held to have been made by him 2. It will be found in Scripture that when some holy men indued with the Spirit of God have left pieces
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
that they might receive their hire and he gave him a compleat hire with the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the labourers murmured saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have laboured hard all the day and this man only two hours yet he hath received as much wages as we The King saith to them He hath laboured more in those two hours than you in the whole day So R. Bon plied the Law more in eight and twenty years than another in a hundred years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Early in the morning b b b b b b Gloss. in Bab. Bava Mezia fol. 83. 2. The time of working is from Sun-rising to the appearing of the Stars and not from break of day And this is prov'd from the Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the President of the Priests saith to them c c c c c c Joma Chap. 3. Tamid Chap. 3. where they say 'T is light all in the East and men go out to hire labourers whence it is argued that they do not begin their work before the Sun riseth It is also proved from the Tract Pesachin where it is said that it is prohibited on the day of the Passover to do any servile work after the Sun is up intimating this that that was the time when labourers should begin their work c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To hire Labourers Read here if you please the Tract Bava Mezia Chap. VII which begins thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hireth Labourers and Maimonides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tract intitled d d d d d d Chap. 9. 11. Hiring VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agreed for a penny a day A Penny of silver which one of gold exceeded twenty four times for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A penny of gold is worth five and twenty of silver e e e e e e Gloss. on Cherithuth Chap. 2. The Canons of the Hebrews concerning hiring of labourers distinguish as reason requires between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being hired by the day and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being hired only for some hours which may be observ'd also in this Parable for in the morning they are hired for all the day and for a penny but afterwards for certain hours and have a part of a penny allotted them in proportion to the time they wrought VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Call the Labourers FOR it is one of the Affirmative precepts of the Law that a hired labourer should have his wages paid him when they are due as it is said You shall pay him his wages in his day and if they be detain'd longer it is a breach of a negative precept as it is said The Sun shall not go down upon him f f f f f f Maimon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 11. c. VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Didst not thou agree with me for a penny IN hiring of labourers the custom of the place most prevail'd hence came that Axiom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observe the custom of the City f f f f f f Beb. Bava Mezia fol. 83. 2. speaking of this very thing There is also an example g g g g g g Hierof Mezia fol. 11. 2. Those of Tiberias that went up to Bethmeon to be hired for labourers were hired according to the custom of Bethmeon c. By the by also we may observe that which is said by the Babylonians in the place last cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the Gloss renders it Notice must be taken whether they come from several places for at some places they go to work sooner and at some later Hence two things may be clear'd in the Parable before us 1. Why they are said to be hired at such different hours namely therefore because they are supposed to have come together from several places 2. Why there was no certain agreement made with those that were hired at the third sixth and ninth hour as with those that were hired early in the morning but that he should only say Whatsoever is right I will give you that is supposing that they would submit to the custom of the place But indeed when their wages were to be paid them there is by the favour of the Lord of the vineyard an equality made between those that were hired for some hours and those that were hired for the whole day and when these last murmured they are answer'd from their own agreement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You agree'd with me Note here the Canon h h h h h h Maimon as before Chap. 9. The master of the family saith to his servant Go hire me labourers for four pence he goes and hires them for three pence although their labour deserves four pence they shall not receive but three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they bound themselves by agreement and their complaint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murmuring in the 11th verse is against the servant VERS XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The baptism that I am baptized with THE phrase that goes before this concerning the cup is taken from divers places of Scripture where sad and grievous things are compared to draughts of a bitter cup. You may think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cup of vengeance of which there is mention in Bab. Beracoth i i i i i i Fol. 51. 2. means the same thing but it is far otherwise give me leave to quote it though it be somewhat out of our bounds Let them not talk say they over their cup of blessing and let them not bless over their cup of vengeance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the cup of vengeance The second cup saith R. Nachman bar Isaac Rabbena Asher and Piske are more clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he shall drink off two cups let him not bless over the third The Gloss He that drinks off double cups is punisht by Devils But to the matter before us So cruel a thing was the Baptism of the Jews being a plunging of the whole body into water when it was never so much chilled with Ice and snow that not without cause partly by reason of the burying as I may call it under water and partly by reason of the cold it us'd to signifie the most cruel kind of death The Hierusalem Talmudists relate That in the days of Joshua ben Levi some endeavoured quite to take away the washings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptisms of women because the women of Galilee grew barren by reason of the coldness of the waters k k k k k k Berac 6. 3. which we noted before at the sixth verse of the third Chapter CHAP. XXI VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Ass and her fold IN the Talmudists we have the like phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Hierof Bava Mezia Fol. 11. 1. An ass and
〈◊〉 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
e e e Joma f. 22. 1. former times whosoever would clear the Altar of its ashes did it in the morning But when many strove together about that business and ran and went up by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ascent of the Altar c. There was a time when two strove together and ran with equal speed and went up by the Ascent of the Altar and one thrust the other so that he fell and his leg was broke c. VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To them that are without Law as without Law HE distinguished as it seems by the verse before between the Jews and those that are under the Law Which may be understood of the Jews in general and of the Pharisees in particular because the Pharisees seemed more to subject themselves to the Law than the rest of the Nation But by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such are without Law whether he means the Sadduces who altogether opposed the Laws of Pharisees or whether the Heathen enquire How he could yield himself conformable to the Heathen it is not easie to judge to the Jews the Pharisees the Sadducees he might conform himself in some things without scruple that he might gain them this only being understood of the Sadducees that his conformity is to be understood in rites not in the heresy about the Resurrection VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest I should become a Cast away A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word very usual among the Masters especially as it is opposed to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is approved fit either thing or person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the contrary denotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not approved not fit CHAP. X. VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And were all baptized unto Moses THEY had been newly circumcised before their going out of Egypt For when God accuseth them by the Prophet that they complied with the customs of the Egyptians and worshipped their Idols XX. 7 8. it is more than probable that they neglected Circumcision as also other of Gods appoinments and yielded themselves conformable to the Egyptians in all their irreligious rites Whence by a peculiar precept God provided when he instituted the Passover that before the eating of it every one should be circumcised Exod. XII 48. Which that it was done also is clear out of Jos. V. 5. All going out of Egypt were circumcised To Circumcision is added Baptism in the cloud and in the Sea and the latter Seal took not away the first but superinduced a new obligation They were not circumcised into Moses but they were baptized into Moses The Jews themselves confess that they were baptized at mount Sinai from those words Exod. XIX 10. But the Apostle fetcheth the thing higher that he may shew that the types of the Gospel Sacraments were both divine and also miraculous VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of that Spiritual rock that followed them NOT that the very rock in Horeb followed them but that streams of water flowing from that rock followed them and were gathered together into pools wheresoever they encamped Hence that Rhetorical figure very usual in the Prophets I will give in the Wilderness pools of water when discourse is of the watering of the Gentiles by the Gospel and the Spirit a a a a a a R. Sol. in Num. XX. 2. During all the forty years they had a Well And the Targum of Jonathan concerning another Well b b b b b b Num. XXI 19 From the time that the well in Mattanab was given them it was made again to them brooks that were overflowing and violent and again it went up unto the tops of the mountains and went down with them into the Vallies c. VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three and twenty thousand BUT in Numb XXV it is Four and twenty thousand And in the Talmuds c c c c c c Hieros Sotah fol. 21. 4. Those four and twenty thousand that perished by reason of Baal-Peor c. And d d d d d d Hab. Sanhedr fol. 106. 1. Balaam came to receive his reward for the four and twenty thousand that had perished Whence therefore is it in Paul Three and twenty thousand only To omit that which is not unusual in the holy Scriptures when the same story is recited in two places to bring in somewhat different in the reckoning either of the things or the men or the years and that not without the highest reason As compare 2 Kings VIII 26. with 2 Chron. XXII 2. And 2 King XXIV 8. with 2 Chron. XXXVI 9. and very many of that nature Let us see what the Talmudists say of this story They discourse of it in divers places of the Tract Sanhedrin e to this sense upon those words of God to Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take all the heads of the people and ◠Fol. 33. 1. 64. 1. 82. 2. 106. 1. and elsewhere hang them up before the Sun they thus comment Take all the Princes of the people and make them Judges that they may stay all those that transgressed with Baal Peor If the people sinned what did the Heads of the people sin Saith Rabh Judah Rabh saith God said to Moses Divide to them Judgment seats Wherefore Because they judge not two in one day Now Jew find fault with Paul if you list and he hath wherewithal to answer you even from your own writers I. He saith not that three and twenty thousand were all that fell in the case of Baal-Peor but he saith that three and thenty thousand fell in one day II. It is manifest enough that God made use of a double vengeance against the sinners namely by Judges and by a Pestilence III. But now their own Countrymen say It is not lawful for one Bench to judge two in one day Or be it granted which is granted also by their Country-men that it is lawful to judge and slay two so it be by the same kind of death How many Benches I pray were set up Or how many days were spent in puting to death a thousand men under that provision Let one Bench put to death only one man or at most two in one day Our Apostle therefore speaks with the vulgar and saith not definitely three and twenty thousand perished just to a man but three and twenty thousand at least when according to that vulgar Canon it is scarce credible that a thousand men were put to death by those Benches when one Bench put to death only one or two at most in the space of one day The Levites being numbred presently after the plague of Baal-Peor were just so many as the Apostle here numbers Numb XXVI 62. So a number equal to the whole tribe of Levi perished in one day VERS X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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