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
very properly where it lieth because it was fit that the whole story which concerned the conquest and the possession of the land should be handled all together before any other particulars and emergencles should interpose and interrupt it World 2570 Ioshua 17 JOSHUA dieth one hundred and ten years old the age of his old father Joseph Gen. 50. 26. He had divided Jordan shouted down Jericho walls stopt the Sun conquered Canaan set up the Tabernacle settled the people buried the bones of the Patriarchs at Sichem the head City of the land ingaged the people to Religion and done gloriously in his generation A type of Christ in the most of these things With those Chapters of Joshua that do treat concerning the division of the land and setling of the Tribes in their several possessions it may not be unproper nor unprofitable to read those Chapters in the first Book of Chronicles that do mention the Fathers and chief men in every Tribe and who were planters and raisers of families in these several possessions as with Josh. 13. that relateth the inheritance of the two Tribes and half to read 1 Chron. 5. With Josh. 15. that describeth the possession of Judah to read 1 Chron. 2 3 4. to verse 24. With Josh. 16 17. that handleth the lot of Ehphraim and Manasseh to read 1 Chronicles 7. from verse 14. to verse 30. With Joshua 18. from verse 11. to the end about the possession of Benjamin to read 1 Chron. 7. from verse 6. to verse 13. and 8. all With Josh. 19. to verse 10. read 1 Chron. 4. from verse 24. to the end With Josh. 19. from verse 19. to verse 24. read 1 Chron. 7. to verse 6. With Josh. 19. from verse 24. to verse 31. read 1 Chron. 7. from verse 30. to the end With Josh. 19. verse 32. c. 1 Chron. 7. verse 13. With Josh. 21. read 1 Chron. 6. And with these Chapters of Joshua as an exposition of some of them read 1 Chronicles 9. But as for the casting the several Texts and parcels of these Chapters in the Book of Chronicles into their proper times and to take in every man named there and his story into the Chronicle in the age where he lived would not only be difficult if possible but would be confused in this Work we have in hand A close Commentary upon the first Book of Chronicles would be a matter of singular value and might be conducible for this and for other very material purposes The Book of JUDGES THE Book of Judges containeth an history of two hundred ninety and nine years from the death of Joshua to the death of Samson taken up in these sums and parcels Othniel of Judah 40 years Judg. 3. 11. Ehud of Benjamin 80 years Judg. 3. 15 20. Shamgar Barak of Naphtali 40 years Judg. 4. 6. 5. 31. Gideon of Manasseh 40 years Judg. 6. 15. 8. 28. Abimelech Gideons son 3 years Judg. 9. 22. Tola of Issachar 23 years Judg. 10. 1 2. Jair of Manasseh 22 years Judg. 10. 3. Jephtah of Manasseh 6 years Judg. 11. 1. 12. 7. Ibsan of Judah 7 years Judg. 12. 8 9. Elon of Zebulon 10 years Judg. 12. 11 12. Abdon of Ephraim 8 years Judg. 12. 13 14. Samson of Dan 20 years Judg. 13. 2. 15. 20. 16. 31. The total Sum 299. Now besides these years under these Rulers there is also mention of one hundred and eleven under oppressours as under Cushan Rishathaim 8 years Judg. 3. 8. Eglon of Moab 18 years Judg. 3. 14. Jabin of Canaan 20 years Judg. 4. 3. Midian 7 years Judg. 6. 1. Ammon 18 years Judg. 10. 8. Philiftims 40 years Judg. 13. 1. The total Sum 111. But these years of the oppressors are to be included in the years of the Judges and not to be reckoned as so many years apart by themselves as whereas it is said Chap. 3. Cushan Rishathaim oppressed eight years vers 8. And the land had rest forty years and Othniel died ver 11. those eight years of Cushans oppression are to be included in Othniels forty and we are not to reckon them forty eight And the eighteen of Eglon are to be included in Ehuds eighty and so of the rest Paul indeed reckoneth the years of the Judges so as that he counteth the years of the oppressions in a distinct sum from them Acts 13. 20. where he speaketh of Judges for the space of 450 years until Samuel but he uttereth it with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a manner or in some kind of reckoning but not in exact propriety Again whereas it is said The land had rest forty years in the times of Othniel Chap. 3. 11. And the land had rest eighty years in the times of Ehud Chap. 3. 30. It is not to be so understood as if there were forty years or eighty years peace in the land uninterrupted for in Othniels time Israel was busling with the Canaanites as Chap. 1. and among themselves as Chap. 20. and in Ehuds time they were disquieted by Moab Chap. 3. 14. but it is thus to be understood that upon the delivery by Othniel the land had rest till forty years were up from the death of Joshua And upon the delivery by Ehud the land had rest till eighty years were up from the death of Othniel and so of the rest that carry that phrase And in the same sense and tenour is that phrase taken in Numb 14. 33. Your children shall wander in the wilderness forty years and ver 34. After the number of the days in which ye searched the land even forty days each day for a year shall you bear your iniquities even forty years Not that they were to wander in the wilderness full forty years from the time that this is spoken but to make up full forty years from the time of their coming out of Egypt and divers others of the same tenour may be observed in the Scripture The first forty years that followed after the year of Joshua's death are ascribed to the rule of Othniel Judg. 3. 11. not that Othniel was sole Ruler or Monarch in the land for the Sanhedrin or great councel bare the rule in their places and inferiour Magistrates in theirs but that Othniel was a valiant and fortunate commander in the wars and wrought special deliverance for the people The many occurrences that befel in his time are not pointed out to their exact and fixed years and therefore cannot Chronically be set down every thing in its very time more then by conjecture and probability but it will be enough for the right carrying of the Chronicle on if we reduce what was done in his forty years to those forty years in general though we cannot particularly give every occurrence to its very year CHAP. 1. World 2571 Othniel 1 ISrael being assured by Joshua before his death that the Canaanites that were Othniel 2 yet left in the land should and must be subdued Josh. 23. 5. they inquire
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
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
26. 1. 29. 1. 31. 1. 32. 1. 40. 1. The whole sum of the three fourteens is the renowned number of two and forty the number of the knops and flowers and branches of the Candlestick of the journeys and stations of Israel betwixt Egypt and Canaan Numb 33. of the children of Bethel 2 King 2. 24. And see Rev. 11. 2. 13. 5. Vers. 18. Before they came together c. That is to dwell together in the same house Nay it is very probable that as yet they dwelt not in the same Town but Joseph in Capernaum and Mary in Nazeret Vers. 19. To make her a publick example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word used by the LXX Numb 25. 4. Ezek. 28. 17. c. And by the New Testament Heb. 6. 6. And ever saith Erasmus in an evil sense Brucioli hath strangely translated this clause Non lo volendo Publicare and divers of the Papists have more strangely expounded it as non volens traducere not willing to take her to himself or to his own house and why Because he thought himself unworthy of her society and because the brightness of her face was such that he could not look upon it And he thought it more possible for a woman to conceive without a man then for Mary to sin And thus will they make Joseph to divorce his wife or at least to use unkindly for her too great excellencies * * * * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divorce her as Mat. 5. 31. 19. 7. Mark 10. 4. Luk. 16. 18. Erasm. Voluit clanculum ab ea divertere And so Brucioli La volse oâ—cultamente â—asciare making Joseph a patient in the divorce rather then an agent or rather divorcing himself then her To put her away privily The Law bound him not to bring her either to shame by trial before the Priest Numb 6. or to punishment by the sentence of the Judges The adulteress indeed was to be put to death if she were accused prosecuted and convicted but to accuse and prosecute her the Law bound not but upon deprehension in the very act Joh. 8. 4. 5. Deut. 22. 22. Numb 25. 8. If a man took a wife and hated her Deut. 22. 13. he might bring her to tryal and upon conviction to punishment but if he love her for all his suspicion and will connive at her fault and not seek her death he is a liberty to connive and tolerated by the Law so to do and blameless if he did it as Judg. 19. 2 3. But if a couple were deprehended in the act of Adultery then must there be no connivence Deut. 22. 22. explaining Levit. 20. 10. And the case of the unbetrothed Damosel Deut. 22. 28. explaining the case of the betrothed And thus is the question easily answered which hath so toiled many expositors How Joseph can be said to be just when in this very matter that is now in hand he violateth It is answered by denying that he violated the Law For that tolerated him thus to do Vers. 21. Jesus for he shall save Rabenn haccadosh saith Because Messias shall save men he shall be called Joshua But the Heathen of another Nation which shall imbrace the belief of him shall call his name Jesus And this is intimated in Gen. 49. Chi jabbo shiloh until Shiloh come Vid. Galatin lib. 3. cap. 20. Vers. 23. Behold a Virgin The Jews seek to elude this Prophecy of Isaiah by expounding it either of the Prophets wife as Isa. 8. 3. or of the Kings wife and from Prov. 30. 19. they plead that Almah doth not strictly signifie a virgin but a woman that hath known a man Answ. 1. There are three words in the Hebrew that signifie and betoken Virginity but this most properly First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a Virgin but not always for it properly denoteth a young woman yea though she be not a virgin but hath been touched Secondly Bethulah is the common word used to denote Virginity yet as Galatine observeth out of Prov. 30. it seemeth sometime to be taken otherwise But thirdly Almah properly importeth a young Virgin and not at all one touched So that Naarah signifieth any young Woman though she be not a Virgin Bethulah a Virgin though she be not young but Almah importeth youth and virginity both Secondly the LXX in the place of Isaiah cited translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denoteth no otherwise then a Virgin Thirdly it is given for a sign to Ahaz that Almah should bear a Son now for one that had known a man to do so were no sign at all See Galatine lib. 7. cap. 15. They shall call his name Emmanuel Nomen naturae not impositionis they shall own him for God in our nature and not denominate him Emmanuel for his imposed name See the like Phrase Esa. 60. 18. Ezek. 48. 35. Which is being interpreted First this and other passages of the same nature in this Evangelist argue strongly that Matthew wrote not his Gospel in the Hebrew tongue as is very commonly held For first then had this word needed no interpretation and it had been very hard to have interpreted it but by the same word again Secondly the Jews in those times that Matthew wrote understood not the Hebrew tongue in its purity but had degenerated into the use and speech of the Syrian Thirdly Jonathan Ben Uzziel translated the Prophets out of Hebrew into Chaldee a little before the coming of Christ and Onkelos did as much by the Law a little after and both did so because the Jews could not at that time understand or read the Bible in its own Hebrew tongue and how improper then was it for Matthew to write his Gospel in that language Fourthly all the world that used the Old Testament at those times unless it were such as had gained the Hebrew tongue by study used it in the translation of the LXX or the Greek and it was requisite that the Pen-men of the New Testament should write in that language and according to their stile as Paul writing for and to Romans and Matthew and he to Hebrews that their quotations out of the Old Testament might be examined by the Greek Bible Fifthly let those that hold the opinion we are confuting but seriously consider that Christ calleth himself by the name of two Greek letters and why Rev. 1. 8. Vers. 25. He knew her not till she had brought forth This properly falleth in order at Luke 2. 7. and there shall it be taken up again SECTION V. S. LUKE CHAP. I. The Birth and Circumcision of Iohn the Baptist and the tongue of his Father restored c. Vers. 57. NOW Elizabeths a a a a a a Though the conceived her child above the course of nature yet his time in the womb was according to it full time came that she should be delivered and she brought forth a Son 58. And b
his seed to Molech or useth Sorcery or profaneth the Sabbath or eateth holy things in his uncleanness or that cometh into the Sanctuary he being unclean or that eateth fat or blood or what is left of the sacrifice or any sacrificed thing not offered in season or that killeth or offereth up a sacrifice out of the Court or that eateth leaven at the Passover or that eateth ought on the day of Expiation or doth any work on it or that makes oil or incense like the holy or that anoints with holy oil that delayeth the Passover or Circumcision for which there are affirmative precepts All these if done wilfully are liable to cutting off and if done ignorantly then to the fixed sin-offering and if it be unknown whether he did it or no then to a suspensive trespass-offering but only he that defiles the Sanctuary and its holy things for he is bound to an ascending or descending offering Now that we may the better understand what Death by the hand of Heaven and Cutting off mean we are first to take notice that neither of them was any penalty inflicted by the hand or sentence of man but both of them do import a liableness to the wrath and vengeance of the Lord in their several kinds And the Jews do ever account Cutting off to be the higher and more eminent degree of Divine vengeance As to spare more evidences of this which might be given copiously this passage of Maymonides is sufficient and it is remarkable when he saith f f f Maym. in Biath Mikdash per. 4. Is it possible for a Priest that serveth in his uncleanness to stay so little in the Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As that he should be guilty of death by the hand of Heaven only and not guilty of cutting off He had had those words but a little before which were cited even now An unclean person that serveth in the Sanctuary profaneth his Service and is guilty of death by the hand of Heaven although he stay not there and then he comes on and is it possible saith he that he should stay so little as to be guilty only of death by the hand of Heaven and not to be guilty of cutting off Apparently shewing that cutting off was the deeper degree and die of guilt and vengeance by the hand of God and Divine indignation By Death by the hand of Heaven in their sense therefore is to be apprehended some such a sodain avengeful stroke as the Lord shewed upon Nadab and Abihu or Ananias and Saphira to take them away And this may the better be collected by two passages usual in the Rabbins about this matter First In that they give up the offence of the Priests drinking wine before they went to serve which is held to have been the offence of Nadab and Abihu g g g â—â—â— per. 1. to death by the hand of Heaven which argues that they mean such a kind of stroke as they two had And secondly In that wheresoever the Law enjoyneth Aaron and his sons and the people about the affairs of the Sanctuary they shall or they shall not do thus or thus lest they die they interpret this of death by the hand of Heaven But what to understand by Cutting off is not so readily agreed among them h h h Kimchi in Esay â—8 Kimchi alledgeth it as the opinion of their Doctors That Dying before fifty years old is death by cutting off Compare Joh. 8. 57. i i i R. Sol. in Gâ—â— 17. Rabbi Solomon saith It is to die childless and to die before his time Baal Aruch giveth this distinction between Cutting off and Death by the hand of Heaven that k k k Arâ—â—h in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cutting off is of himself and of his children but Death by the hand of Heaven is of himself but not of his children But mean it which of these you will or all these together or which may have good probability to conceive a liableness to cutting off from the life of the world to come both this and Death by the Hand of Heaven were held by that Nation with whom the phrases were so much in use to mean not any censure or punishment inflicted by man but an impending vengeance of God and a continual danger and possibility when indignation should seize upon him that was faln under these gilts Anathema Maran Atha one under a curse whensoever the Lord shall come to inflict it as Joh. 3. 18 36. SECT III. Penalties inflicted upon unclean persons found in the Temple Whipping and the Rebels beating IT was not a small awe that this might work in the hearts of the people towards their restraining from going into the Sanctuary in their uncleanness to have this impressed and inculcated upon them as it was continually that such a venture did hazard them both body and soul and brought them ipso facto into Gods dreadful displeasure and into undoubted danger of accrewing judgment But did they let the offender thus alone that had offended as if he was fallen under the guilt of death by the Hand of Heaven or under the guilt of cutting off that they had no more to do with him but leave him to the justice of God and to judgment when it should fall upon him Many a wretch would make sleight of this matter and because sentence upon his evil work was not executed speedily his heart would be fully set in him to do so again as Eccles. 8. 11. Therefore they let not the Delinquent so escape but as he had fallen under the wrath of God so they also brought him under a penalty by the hand of man And this penalty was twofold either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whipping by the appointment of the Judges or mawling and beating by the people 1. There was the penalty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whipping or scourging upon the censure of the Judges according to the Law Deut. 25. 2. Where he was to receive forty stripes but their Tradition brought it to forty save one 2 Cor. 11. 24. And the reason of this was because they would make a hedge to the Law and whereas that commands that they should not give to a Delinquent that was whipt above forty stripes lest their brother should seem vile unto them they abated one of forty to make sure to keep within compass The measure and manner of their whipping is largely described in the Treatise Maccoth thus in their own words a a a Maccoth per. 3. How many stripes do they give him saith the Mishueh there Why forty lacking one As it is said by a certain number forty stripes that is a number near to forty Rabbi Judah saith he is beaten with full forty and where hath he the odd one above thirty nine Between his shoulders They allot him not stripes but so as they might be triplicated They allot him to receive forty he hath had some of them
that she was a witch I have therefore cited these passages not only that it may be shewn that there were women Pharisees and so that the name is not taken from interpreting or expounding but that it may be observed also what kind of women for the most part embrace Phariseism namely Widows and Maids under the vail of Sanctity and Devotion hiding and practising all manner of wickedness And so much we gain of the history of the Pharisees while we are tracing the etymology of the word II. That the Pharisees therefore were so called from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Separation is more commonly asserted and more truly and the thing it self as well as the word speaks it so that by a word more known to us you might rightly call the Pharisees Separatists but in what sense has need of more narrow enquiry The differences of the Jewish people are to be disposed here into divers ranks and first we will begin with the Women 1. It were an infinite task to search particularly how their Canons indulged shall I say or prescribed the Woman a freedom from very many rites in which a great part of the Jewish religion was placed How numberless are the times that that occurs in the Talmudic Pandect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Berac cap. 3 hal 3. Women servants and children are not bound to these things e e e e e e Hieros Kiddush fol. 61. 3. Women servants and children are not bound to recite their Phylacteries nor to wear them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Passovers of Women are at their own Will And not to dwell upon things that are obvious let this one serve instead of many f f f f f f Bab. Sotah fol. 21. 2. A certain Matron asked R. Eleazar Why when Aaron sinned in making the Golden Calf the people are punished with a threefold death He answered Let not a Woman be learned beyond her distaff Hirâ—anus his son said unto him Because no answer is given her in one word out of the Law She will withdraw from us three hundred tenth Cori yearly To whom he replied Let them rather go and be burnt than the words of the Law be delivered to Women From hence it appears that the Women that embraced Pharisaism did it of their own free will and vow not by command which the Men Pharisees also did 2. Pass we from the Women to the Men and first to the lowest degrees of Men in the distinction relating to Religion namely to them whom they ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illiterate and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people of the Earth or the Plebeians Of them thus the Gemara in Sotah newly cited g g g g g g Fol. 22. 1. One reads the Scriptures and recites the Mishna and yet he waits not upon the Scholars of the Wise-men what of him R. Eleazar saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is one of the people of the earth R. Samuel bar Nachmani saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold this is an illiterate man R. Jannai saith behold this is a Cuthean R. Achabar Jacob saith behold This is a Magician And a little after Who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the Earth R. Meir saith He that recites not his Phylacteries morning and evening with his prayers But the Wise men say He whosoever he be that lays not up his Phylacteries Ben Azzai saith He who hath not a fringe on his garment R. Jochanan ben Joseph saith He that instructs not his sons in the doctrine of the Law Others say He who although he read the Scriptures and repeats the Traditions yet attends not on the Scholars of the Wise men this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the Earth or the Plebeian Does he read the Scriptures and not repeat the Tradition Behold this man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illiterate The Gloss upon the place speaks thus The people of the Earth are they of whom there is suspicion of Tenths and cleanness that is lest they tithe not rightly nor take care aright concerning cleansings And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the illiterate person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more vile or inferior than the people of the Earth Compare that John VII 49. The people that knoweth not the Law is cursed The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collegians or Associates and Scholars of the Wise men were opposed to these Vulgar persons Under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scholars of the Wise men are comprehended all that were learned and studious under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Religious as well learned as unlearned There were some of the learned whom they commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collegians of the Rabbins who as yet were Candidates and not preferred to the publick office of teaching or judging The thing may be illustrated by one Example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Hieros Sanhedr fol. 18. 3. Do the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Collegians enter in to appoint the New Moon R. Hoshaia said When I was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Collegian R. Samuel ben R. Isaac led me in to the appointment of the New Moon but I knew not whether I were of the number or no. And a little after Do the Collegians or Fellows go in to intercalate the year Let us learn this from the example of Rabban Gamaliel who said Let the seven Seniors meet me in the Chamber But eight entred Who came in hither saith he without leave I answered Samuel the little In this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Collegue differs nothing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scholar of a Wise man in that both signifie a Student and a Learned man But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Collegue hath a wider sense denoting all such who have more professedly devoted themselves to Religion and have professed a more devout Life and Rule than the common people whether they were learned or unlearned whether of the Sect of the Pharisees or of the Sadduces or some other Hence you have mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Bab. Berac fol. 44. 2. a religious Samaritan and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Ioma fol. 8. 2. a religious Baker And the phrase seems to be drawn from Psal. CXIX 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am a companion of all those that fear thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They take upon them the habit of Religion See the Babylonian Talmud in l l l l l l Fol. 7. 1. Avodah Zarah in the Gloss. That distinction also is worthy of consideration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m Hieros Bava Bâ—thra fol. 17. 1 The greater and the less Religious Yet the word seems sometimes to be appropriated to the Pharisees as being
〈◊〉 Zephaniah the second Priest Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zephaniah the Sagan of the Priests Caiaphas therefore was the High-Priest and Annas the Sagan or Ruler of the Temple who for his independent dignity is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or High-Priest as well as Caiaphas and seems therefore to be named first because he was the others Father-in-law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Chetub fol. 88. 2. fol. 105. 1. There was a dissention between Hanan and the Sons of the chief Priests c. It was in a judicial cause about a Wife requiring her dower c. Where the scruple is who should these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these Chief Priests be Whether the Fathers and heads of the Courses or the High-Priest only and the Sagan It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Cap. 1. of the same Treatise hal 5. a Counsel of Priests which we have already spoken to at Matth. XXVI 3. Now the question is whether by the Sons of the chief Priests be meant the Sons of the Fathers of Courses or the Fathers of Courses themselves or the Sons of the High-Priest and the Sagan where the High-Priest in that Court was like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince in the Sanhedrin and the Sagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of the Sanhedrin k k k k k k Pesikta fol. 11. 4. Moses was made a Sagan to Aaron He put on his Garments and took them off viz. on the day of his Consecration And as he was his Sagan in life so he was in death too VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Every valley shall be filled THE Jews have a Tradition that some such thing was done by the cloud that led Israel in the Wilderness Instead of many instances take the Targumist upon Cant. II. 6. There was a cloud went before them three days journey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take down the hills and raise the valleyes It slew all fiery Serpents in the Wilderness and all Scorpions and found out for them a fit place to lodge in What the meaning of the Prophet in this passage was Christians well enough understand the Jews apply it to levelling and making the ways plain for Israel's return out of Captivity for this was the main thing they expected from the Messiah viz. to bring back the Captivity of Israel l l l l l l Beresh rabb fol. 110. 3. R. Chanan saith Israel shall have no need of the Doctrine of Messiah the King in time to come for it is said to him shall the Gentiles seek Isai. XI 10. but not Israel If so why then is Messiah to come and what is he to doe when he doth come He shall gather together the Captivity of Israel c. VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of these stones to raise up Children unto Abraham WE do not say the Baptist played with the sound of those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Banaia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abanaia He does certainly with great scorn deride the vain confidence and glorying of that Nation amongst whom nothing was more ready and usual in their mouths than to boast that they were the Children of Abraham when he tells them that they were such Children of Abraham that God could raise as good as they from those very stones VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath two Coats let him impart to him that hath none IT would be no sense to say he that hath two Coats let him give to him that hath not two but to him that hath none For it was esteemed for Religion by some to weare but one single Coat or Garment Of which more elsewhere VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exact no more than that which is appointed you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m Sanhedr fol. 25. 2. When the Rabbins saw that the Publicans exacted too much they rejected them as not being fit to give their testimony in any case Where the Gloss hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too much that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More than that which is appointed them And the Father of R. Zeirah is commended in the same place that he gently and honestly executed that trust He discharged the Office of a Publican for thirteen years when the Prince of the City came and this Publican saw the Rabbins he was wont to say to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go my people enter thou into thy Chambers Isai. XXVI The Gloss is Lest the Prince of the City should see you and taking notice what numbers you are should encrease his tax yearly VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither accuse any falsly LEVIT XIX 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither lye one to another Job XXXV 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The oppressed See Psal. LXXII 4. CXIX 122. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. n n n n n n Dion Cass. lib. 58. a little from the beginning The manner of sycophants is first to load a person with reproaches and whisper some secret that the other hearing it may by telling something like it become obnoxious himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With your wages A word used also by the Rabbins o o o o o o Midr. Schir fol. 5. 3. The King distributeh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wages to his Legions p p p p p p Sanhedr fol. 18. 2. The King is not admitted to the intercalation of the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the Opsonia That is lest he should favour himself in laying out the years with respect to the Souldiers pay VERS XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like a Dove IF you will believe the Jews there sate a golden Dove upon the top of Solomon's Scepter q q q q q q Bemidb. rabh fol. 250. 1. As Solomon sate in his throne his Scepter was hung up behind him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the top of which there was a Dove and a golden crown in the mouth of it VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being as was supposed the Son of Ioseph A Parable r r r r r r Schemoth rabba fol. 160. 4. There was a certain Orphaness brought by a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epitropus or Foster-father an honest good man At length he would place her in Marriage A scribe is called to write a bill of her dower Saith he to the girl what is thy name N. saith she What the name of thy Father She held her peace To whom her Foster-father why dost thou not speak Because saith she I know no other Father but thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that educateh the child is called a Father not he that begets it Note that Joseph having been taught by the Angel and well satisfied in
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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the Seventy thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Anathema or devoted of men shall not be redeemed but shall dye the death But what is the Anathema of men The Author of Tosaphtoth answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is condemned to death by the Sanhedrin R. Solomon saith When an Israelite devoted his man servant or his maid servant that were Canaanites to death R. Menahen saith When the Israelites in war devoted their enemies to destruction if they overcame them as was done by them Numb XXI i i i i i i Bab. Chetubb fol. 37. 2. Whence is it that when any condemned to dye by the Sanhedrin is led forth to suffer death another goes forth interceding and saying I will pay for his Redemption Whence is it I say that he saith this to no purpose Namely Thence because it is said Every Anathema of men shall not be redeemed but shall be punished with death If therefore we enquire into the original and proper nature of this Anathema it was certainly the destining of some Malefactor to most certain death and destruction Hence is that in the Chaldee paraphrast in Esa. XLIII ult Where for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will deliver Jacob to Anathema he renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will deliver him to be slain And now in reference to the words Maran-atha very many Commentators agree that this Phrase is a certain form of Excommunication and that it is the highest and heaviest Thus say they is the extremest kind of Anathema marked as though he would say Cursed be he to the coming and in the coming of the Lord. They assert this to be the third kind of Excommunication among the Jews and think that it sounds the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schammatha and interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God cometh to the same sense But let me with the leave of so great men speak freely what I think in this business I. I have not found in my reading in any places although I have sought diligently in any Jewish Writers that I have perused where Maran-atha occurs once for a form of Excommunication Nor have I found in any Christian Writer the least sign whereby might be shewn in what place or in what Hebrew Author that Phrase is found in such a sense Yea to speak out plainer as the thing is I do not remember that I have found this Phrase Maran-atha in any sense at all in any Rabbinical or Talmudic Writer at any time in any place II. But those Commentators mentioned do silently confess that Maran-atha indeed in so many syllables does not occur in the Hebrew Writers but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schammatha which speaks the same thing occurs very frequently and so they interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God cometh But passing over this that this interpretation seems to betray an ignorance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thence Schammatha is derived the Talmudists to whom that word is sufficiently common and well known produce another Etymology of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schammatha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Bab. Motd Katâ—n fol. 16. What signifies Shammatha Rabba answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sham metha There is Death Samuel answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let Death be there or come thither as it is written The curse shall come into the house of the Thief and shall lay it waste Zach. V. They have these and the like sayings but no mention in them of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God cometh What the Apostle means by Maran-atha we shall more easily trace when we shall have observed this first That the Apostle chiefly directs the dint and stroke of this Anathema and Curse against the unbelieving Jews who were most bitter enemies against the Lord Jesus and his Gospel which I cannot but think being induced thereunto by these four reasons I. Because the Jews above all other of humane race loved not the Lord Jesus neither yet do love him The Holy Scripture teaches this abundantly unhappy experience teaches it The Pagans indeed love not Christ because they knew him not but because they know him not neither do they hate him The Turks indeed love not Jesus in that manner as the Christians do but they do not hate him in that manner as do the Jews II. Because he speaks here in the Language and Dialect of the Jews namely in that Syriack phrase Maran-atha He had spoke Greek through the whole Epistle he speaks Greek in all his Epistles but when he speaks here in the Jewish Language the thing it self speaks it without all controversie that he speaks concerning the Jews III. The Jews only of all mortals called Jesus accursed see Chap. XII 1. therefore the Apostle deservedly strikes them above all other Mortals with a curse rendring like for like IV. Hither I or rather doth the Apostle bring those words of Esaiah Chap. LXV 15. Ye shall leave your name for a curse to my chosen Hither also may be brought that of Malachi Chap. IV. wherewith the Old Testament is concluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest I come and smite the land with Anathema a Curse Lest I come this is the same with that which the Apostle saith Maran-atha The Lord cometh And I will smite with Anathema the same with that in this verse let him be Anathema Against whom is the threatning in the Prophet Against the unbelieving Jews Against the same is both his threatning and curse of the Apostle taken methinks out of the very words of the Prophet And now you may easily fetch out the sense of the word Maran-atha The Holy Scripture speaks great and terrible things concerning the coming of Christ to punish the Nation of the Jews for their not loving yea hating Christ and treading the Gospel under foot It is called his coming in his Kingdom in the Clouds in Glory which we observe elsewhere So that I should much more readily interpret this expression Maran-atha that is our Lord cometh in this sense from this common manner of speech and which is so very usual to the Scripture than to run to I know not what Jewish form which yet is not at all to be met with among the Jews To be added to Chap. XIV THAT some light may be added to what we spake at Chap. XIV about the use of an unknown Tongue we thought it not amiss to make a brief discourse for the discussing that Question What Bibles were commonly used in the Religious Meetings of the Iews Which discourse we have laid here that the continuation of the Commentary might not be broken CHAP. I. Concerning the Hebrews and Hellenists WHEN the Hellenists and Hebrews are distinguished Act. VI. 1. it seems to be less obscure than when distinction is made between the Hellenists and the Jews Act. XI 20. For that the Hellenists were Jews almost all agree The reason of the distinction may be fetched either from their Dispersion or
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
Balaam loved the wages the wages of unrighteousness yet he could wish to dye the death of the righteous Numb XXIII 10. Even Conscience beareth witness to this truth that dying in any sin is damnable But how is it possible but some sin will stick to the best of men I answer II. True that there is no man living without sin but we are to distinguish upon two things First Twixt sin and guilt If we consider presly it is not the sin that immediately damns but the guilt of the sin A thief hanged the sin of robbing is past and gone but the guilt of it brings him to the gallows so sin as to the act is over and gone but the guilt sticks Now there is some sin which binds not a man over to guilt to condemn him Psal. XXXII 2. Blessed is the man to whom the Lord imputeth not sin There is sin but the guilt of it is not charged on men But what sin is that I might answer All sins already pardoned have they been never so great Rom. VIII 33. Who shall lay any thing to the charge of Gods elect It is God that justifieth But we speak of sins that stick at the instant of death Therefore Secondly We distinguish upon the sticking of sin to the flesh and to the heart A Saint hath sin sticking to the flesh not to the heart Rom. VII ult With the mind I serve the Law of God but with the flesh the Law of sin As if we get the disease from the heart it is not so deadly so Saints having got sin from their hearts it is not damning to them They hate it but it cleaves to their flesh So that the guilt of such sins is pardoned all along because the Saint all along strives and prays against them It is not I but sin in me Not my heart or consent but sin in my flesh that will neither be got out nor quiet In a word a dying sin cannot kill a dying man Sin is mortified all along and if in death it stirs yet it is dying and hath not power to kill And this have I spoken to remove that error about this Article of the Creed that Christ descended to Hell to fetch Souls to Heaven that yet wanted something to bring them thither II. A second opinion and interpretation is that he descended locally to triumph over II. the Devils and the damned An Interpretation that seems to carry more sense and innocence and yet is far from the meaning of the Article To take it into examination First To consider something concerning Christs Soul when separate from his body I. It is undoubted that it went to Heaven assoon as departed and it is very unwarrantable to look for it in Hell unless we have good evidence of the Scripture at least of reason for it His words on the Cross to the good thief were To day shalt thou be with me in Paradice Luke XXIII 43. and his last words to God were Father into thy hands I commend my Spirit vers 46. Now who can doubt but he was instantly in Heaven and his Soul with God And when and indeed why should it go to Hell Christ was dead but thirty six hours and his Soul to be on the Cross in Heaven and Hell in that time is a flitting up and down that unless the Spirit of Christ himself in Scripture tell us so how can we believe it That it flitted from the Cross to Heaven Scripture is plain but that it flitted from Heaven to Hell we are yet to seek Ye shall seek me and not find me Truly according to this opinion we know not where to seek him nor to find him in that time If you will take the propriety of his own words Luke XXIII 46. Father into thy hands I commend my Spirit And John XVII 11 13. I am no more in the World but these are in the World and I come to thee And now I come to thee you may certainly conclude that his Soul was with God while it was separate but that it was in Hell any moment of that time there is not one tittle of Scripture to give any evidence but Act. II. 27. Thou wilt not leave my Soul in Hell and this Article of which we shall shew a far other sense II. Was it possible that Christs Soul should go from Heaven to Hell The Souls of the glorified Saints cannot and I question whether Christs could or not See Luke XVI 26. Between us and you there is a great gulph fixed so that they which would pass from us to you cannot Whence I observe two things 1. What is meant by a great Gulph an unsuperable unpassableness from one to another But especially 2. They that would pass from hence to you Are there any in Heaven that ever would go to Hell The Devils indeed chose it but I question whether they understood what Hell meant so well as they do now But never blessed Soul did nor could do it They are too much delighted with the happy enjoyment of God to make such a choise But Christ by that expression in the Parable does the more shew how it is impossible for a Soul once in Heaven to go thence to Hell that if it could be supposed they would do it it cannot be done And could Christs Soul do it any more Could Christs Soul have any delight to leave the joys of Heaven to go to Hell III. There is no reason no Scripture to tell us that Christs Soul had any thing to do as to the work of Redemption or Mediatorship when separate from the body What will you make of this Triumphing Was it any part of his Redeeming or Mediatorship If it were not what was it If it were why not acted per totum Christum by whole Christ Christ performed the whole Law as Totus Christus whole Christ viz. As to his humane nature in Soul and Body He was upon the Cross as Totus Christus Whole Christ he rose ascended sits in Heaven as Totus Christus Whole Christ Body and Soul And we are bound to believe in toto Christo In whole Christ as Redeemer and Mediator as God so perfectly Man of Body and Soul consisting And it were but an improper piece of Faith to believe so great a thing as his work in Hell is made to be to be done by a part of Christ for his Soul was but one part of him But Secondly Let us speak a little to this Triumphing I. The opinion is taken up I suppose in allusion to the custom of the Romans They conquered and then led their prisoners in Triumph the Conqueror in his triumphal Chariot the Captives in chains after it Cleopatra would kill her self rather than be thus led in triumph Now what was this but a pompous proud and vain shew And what will they make of this Triumph of Christ Nothing but a shew For what did he in this Triumph Who can imagine what but shew himself there Did he