The Wicked one in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy one As the unclean Spirit is opposed to the holy Spirit so the wicked to the holy As the Children of God and the Children of the Devil are opposed vers 10. so here in regard of their nature There are some therefore that define the Devil by what is most contrary to God 1. He is become contrary As Christ and Belial light and darkness 2 Cor. VI. 14 15. In what Not in regard of his essential subsistence as he is a spirit intellectual immortal nor in regard only of want of righteousness and holiness but in regard of the bent of his will As in our selves we may read too much of the Devil in that respect that our Wills run so contrary to Gods No contrary to that that will be contrary as Hannibal was to the Romans For 2. He sets himself to be contrary He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that opposeth His contrariety is resolved and wilful In the first Fall he set himself up against God to be head He despised his charge and would head the creature against him And he continually fights against Gods Will and ways See those two things vers 10. which distinguish the Children of God and of the Devil Love and Righteousness the same make the distinction between God and the Devil God loves Man He hates him God loves Righteousness He opposeth it He stands up against Christ. There are two Heads in the world Christ and the Devil and he by his own pride and putting on Secondly He is the Wicked one as he is the Father of Wickedness As Joh. VIII 44 Ye are of your Father the Devil and the Lusts of your Father ye will do Ask who begat wicked works the answer must be The Devil 1. He is Father of his own wickedness He is his own Tempter and begat his sin within himself Whereas Adam had something ab extra from without that tempted him 2. He is the Father of others wickedness vers 8. He that committeth sin is of the Devil He was the Father of the first Sin How might Adam have stood if not tempted by one above him He could not have believed a Creature could be against God but believed him one that was as a Messenger from God as Angels were He is the Father of all sins He hath concurrence to every sin we commit A general concurrence by poison infused into our Nature As sin hath a general concurrence to death so the Devil hath such a concurrence to sin And such a particular concurrence as we cannot say any sin is without him As no grace is without the spirit I shall not speak of his presence with all his influence with all Thirdly He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wicked one in that he is perfectly wicked That is perfect Cui nihil addi potest vel detrahi To which nothing can be added or taken away So God is perfect and so is the Saints Happiness in Glory perfect happiness The Devil can be no more wicked or less as God can be no more or less good In Satans first sin he could sin no more than he did nor against more light nor could his sin be of more pride and malice He knew he should be damned if he fell yet he sinned and fell His continual sinning cannot be more than it is he cannot have more hate of God than he hath For he hates every thing that is like God or likes him And that not because God damned him but because God is God above him Nor can he be less wicked For an Angel cannot sin at a less rate than the deepest willfulness and malice cannot be tempted deceived ignorant wants not power to stand And thus we see how the Devil is the Wicked one Now II. We come to the Description that is given of Cain and that is twofold viz. by his extraction he was of that wicked one And by his action And slew his Brother I. Let us consider him with relation to his Extraction He was of that wicked one Such a phrase you have Joh. VIII 44. mentioned before You are of your Father the Devil It may be Questioned Whether all in an unregenerate state may be said alike to be of the Devil They are all Children of wrath Eph. II. 2. Whether are they all alike Children of the Devil I Answer 1. All are alike guilty and Children of corruption Sin is come over all One hath as much original guilt as another Because Adams whole sin is on all as Christs whole righteousness is on His. 2. One hath as much sinfulness and depravation of nature as another Abel as much as Cain For all have sinned and come short of the glory of God Rom. III. 23. Because all alike from Adam 3. All Children of wrath alike Eph. II. 2. That is First Quoad meritum in respect of merit Secondly Quoad indignationem Dei in peccatum in respect of Gods indignation against sin But not Quoad aeternam iram in respect of Eternal wrath 4. All slaves to Satan alike which that expression doth suppose where it is said That we are delivered out of the power of darkness But all are not under the claim of Satan alike The Elect have God claiming something in them even before they escape from the bondage of Satan As Israel in Egypt before their redemption God had a claim to them Therefore Men are not said to be of the Devil but where the visible acting is according to the Devil So in the place quoted already Joh. VIII 44. Ye are of your Father the Devil and the Works of your Father ye will do 1 Joh. III. 8. He that committeth sin is of the Devil And in the Text Cain was of that wicked one and slew his Brother So the Pharisees were of the seed of the Serpent Elymas was the Child of the Devil And from hence I lay down this Doctrine That wicked mens wicked actings shew they be of the wicked one See vers 8. Cain had pious education taught to sacrifice His Parents could tell him more of God and the Devil than almost any since He made an outward profession for he brought his Sacrifice to God Yet his works manifested him to be of the wicked one So wicked ones by their wicked actings shew that they belong to the Wicked One. They are of him That is 1. Of his Kingdom and pay a subjection to it 2. Of his Spirit 3. Of his Acting And this brings us to the next particular Viz. II. To consider Cain with relation to his action He slew his Brother He was of that wicked one and slew his Brother Here we may observe three things obiter by the way First That malice and murther is justly referred to the first Murtherer As Joh. VIII 44. Ye are of your Father the Devil and the lusts of your Father ye will do he was a murtherer from the beginning Ye would murther me because
Gygantick Canaanites for the use of war 88 89 Dependance upon God for Life and Being is to be owned and acknowledged by all good Christians 1205 1206 Descent of Christ into Hell the improper meaning as to what the Church of Rome understands by it p. 1341 1347. His Descent into Hell is supposed by some to be the Torments he suffered on the Cross. Destruction of Jerusalem is frequently exprest in Scripture as if it were the Destruction of the whole World 244 Devil how he is the Prince of this World p. 591 592. The sin of the Devil what it was p. 198. How he deceived the Nations or Heathen before the Gospel p. 1171. How when and why and how long let loose by Christ. p. 1172 1173 1174. He is called the Angel of death by the Jews p. 1299. The end for which Christ bound the Devil a Thousand years p. 1233. The Gospel was the chain with which he was bound p. 1233 The Devil is denominated That wicked one why 1306 Devilishness how much thereof the Devil can infuse into Mans nature with the reason of it 1308 1309 Devils were cast out by one that did not follow Christ how possible p. 346. Devils called Angels how Saints shall Judge them p. 754. Angels put for Devils 773. The Souls of Men are in a better state than Devils p. 1302 The sin of the Devils is wretched beyond pardon 1305 Dew of Christ is his quickening Power 691 Dialect the Dialect of the Galileans differed much from the Dialect of the Jews 78 79 Didrachma Tribute mony two things perswade that it was the half Shekel paid yearly in the Temple 211 212 Diet a Diet was thirty Miles 319 Diocletian the Emperor was once Diclot the keeper of Hogs 7 Dipping in Baptism indeavoured to be laid aside because it caused the Women of Galilee to grow barren p. 121 122. Why sprinkling was used in stead of dipping 121 Disciple and Singular what They are terms sometimes confounded and sometimes distinguished 433 Disciples of Christ mentioned by the Talmudists p. 171. Why they were twelve and for what end they were chosen 174 Disciples or Learners after the days of Rabban Gamaliel did use to sit while they were instructed p 395 396. They had power to ask the Doctors any questions as they went along in their Expositions and Lectures 396 Discoursing the dead discoursing one among another and also with those that were alive was the opinion of the Jews 457 Diseases grievous attributed usually by the Jews to evil Spirits p. 211. Diseases were supposed by the Jews to be inflicted by the Devil 441 Disputes the power and will of God being well understood and submitted to take off abundance of carnal Atheistical Disputes 1320 1321 Divinity the Mystery of it not contrary to reason how to be understood 1103 Divorces what among the Jews p. 146 147. A Bill of Divorce its manner of giving with a Copy of such a Bill how confirmed how delivered p. 147 148. Christ permits not Divorce except in the case of Adultry 148 Doctors of the Law were of several sorts p. 421. What 434 Dogs and Swine were forbidden the Jews with the Reasons thereof p. 168. Dogs put for Gentiles or Heathens Page 202 Doors and Gates lying on the North-side of the Temple what 32 Dositheus or Dosthes was a famous Seducer of the Samaritans 483 504 Dowery in the donation of it the Galileans differed from the Jews 77 78 Drachm what 468 Dreams none in the World more fond of dreams than the Jews using art to make themselves dream and nice Rules of interpreting dreams p. 243. Dreams some were strange and odd 1257 Drink the Jewish Doctors say that to drink a Quart of Wine makes one drunk so much every one of them drank in their sacred Feasts judge then how soberly they carried it in those Feasts if they mingled not much Water with their Wine p. 61. This is proved in Rabban Gamaliel 61 Drinking and Eating used frequently in a metaphorical sense by the Jews p. 553 554. Drinking the Blood and eating the Flesh of Christ is of necessity Metaphorical 553 554 Drunk Vide Drink Dumb such Persons were unfit to Sacrifice c. 210 384 Dust white Dust for Potters Clay c. 12 Dust of the Feet what it was to shake it off 179 Dying called Martyrdom for others to save their Country what 326 E. EARTH and Heaven made by God and wherefore he made them 1321 Eating and Drinking commonly used in a Metaphorical sense by the Jews 553 554 Eating the Flesh and drinking the Blood of Christ must of necessity be Metaphorically understood 553 554 Ebal how far from Jordan p. 79 80. Ebal Mount its situation 505 Fedippa formerly called Chezib and Achzib the name of a place 61 Edom rendred Rome 292 Edomites rendred Romans 292 Egypt was full of Jews there they had a Temple and all their Offices and Ordinances 111 112 Elder a Title proper to Saint John 337 Elders Chief Priests and Scribes how distinguished p. 469. Elders ordained by whom and how p. 686. They were to judge in Pecuniary Affairs 755 Elect what it signified and who they were 1146 Election admits not of magis and minus 1147 Elements used for Mosaick Rites 626 Elias the frequent appearance of him we meet with in the Writings of the Jews were either Stories or Diabolical Apparitions p. 129. His coming how vain the expectation of it was among the Jews the Ends also of his expected coming as they propose them what p 209 c. They looked for his coming before the Messias p. 210. Elias put for John the Baptist. 382 383 Elijah put for John the Baptist. 382 383 Elizabeth why she hid her self when with child 1220 Elymas and Barjesus the reason of the two Names for the same Person and what they both signifie 687 1192 Emims what 363 Emmaus six Furlongs from Jerusalem p. 42. What p. 293. It was from Jerusalem seven Miles and an half the same with Nicopolis p. 371. It s situation p. 372 373 Encoenia or the Feasts of Dedication So the Feast of Dedication among the Jews why called Lights It was kept for eight days all over the Land Page 576 577 578 Enchantments there were hardly any People in the World that more used Enchantments than the Jews p. 243. Which consisted in Amulets Charms Mutterings and Exorcisms p. 243. So skilful were they in Conjurings Enchantments and Sorceries that they wrought great signs and wonders and many Villanies by them p. 244. Hence arose false Christs p. 244. Some sort of Hereticks used Enchantments or Sorceries to cause Men to follow them 497 End and Beginning as referring to things to be debated or explained what p. 565 566. End of all things and of the World put for the end of the Jewish State 1074 Engedi is ill placed in the Maps p. 7. Engedi is Hazezon Tamar 296 Enmity why the Lord put Emnity between Man and Devil 1171 Ephraim a Town so called p. 49
〈◊〉 of two repugnant significations because the Arabick sometimes translating it according to some of their Lexicographers is of that kind I know that the English to lett signifying to permit comes from the Dutch word Belaten not from letten but the word lett in English signifying to hinder is written with the same letters and answers to the Dutch letten in one sense whence one might infer that letten in the Dutch should have the same significations But I fear I shall almost tyre my Reader before I come to that I principally designed which was the benefit and advantages of Talmudical and Rabbinical Learning the chief talent of this learned and laborious Author This kind of study hath now flourished in these Western parts about the space of one Century and somewhat more But at present begins as it seems to be neglected and laid aside partly because it is thought that the best of it is already extracted and prepared to our hands by the hard and assiduous labours of many both Learned and Judicious Men in which may be much mistake partly because it requires much time and pains not attended with such secular Advantages as other Studies more easie and delightful Since its restauration it hath had somewhat the fortune of Chymistry and hath been by degrees inspected improved and used not only by men of whimsey memory or vanity but by the more Wise Judicious and Philosophical Many of both sorts have given us a large account and examples of the great usefulness of it perhaps besides some more instances of what they have observed I may suggest or more insist on one or two which they have not taken so much notice of First then The very knowledge of the opinions and customs of so considerable a part of mankind as the Jews now are and especially have been heretofore is valuable both for pleasure and use It is a very good piece of History and that of the best kind viz. of Humane Nature and that part of it which is the most different from us and commonly the least known to us And indeed the principal advantage which is to be made by the wiser sort of men of most writings is rather to see what men think and are than to be informed in the Natures or Truth of things they write of To observe what thoughts and passions have run through mens minds what opinions and manners they are of Particularly it is of good importance here to take notice of the strange ignorance the putid fables the impertinent trifling the ridiculous discourses and disputes the odd conceits the fantastical observations and explications the childish reasonings the groundless arrogance and self-conceit the superstitious temper of this people universally except Maimonides and one or two Modern more Philosophically given who yet had enough of it too The very Spirit of Hypocrisie Weakness Pride and Superstition which our Saviour and the Prophets those illustrious Preachers of inward and real Righteousness of a solid and intelligent Piety and Virtue reproved and inveighed against in their times runs still generally through their writings It appears yet by them how blindly or hypocritically they prize the smaller matters of their Religion and their own additional circumstances beyond the weightiâ—r and more important They make a great noise of their being Gods peculiar people in special Covenant with him of the Divinity of their Religion and the jus Divinum of all their little institutions and non-sensical mysteries especially of their Cabbala either from the groundless and whimsical interpretation of some command of their Law or from uncertain or false tradition when in the mean time they little mind the great end and design of what is true and useful in them They will dispense with Charity and Humanity it self to observe their own decisions while they think it lawful to compass the Death of an Israelite who wears Linsey-woolsey and unlawful to take up a Heathen out of the Sea ready to perish They talk as if God were so enamoured of their Ancestors and doted on their posterity that he made the World only for their sake and thought himself still so obliged to them for their honour they do to him by preferring and chusing him and his Laws and Religion before others that he must needs be their Protector and Saviour nor ever suffer one of those his dear people to perish or scarce come to any harm This is a disease in all Religions and but too ready to creep into the best of Religions Christianity it self Which hath so expresly discover'd and severely condemned it in the foolish Hypocrites of the Mosaical Religion to which it succeeds We may further also observe how much the Jews and other Oriental people are given to strange uncouth and strong imaginations especially about intellectual things like the Pythagorean's and Platonists who had their Learning and Notions from the East and the South which as it hath its use for invention and discovery sometimes of more than what ever enters into the thoughts of the dull generality of mankind so it is a great disadvantage of nature too stuffing the mind with a great many impertinencies follies and falshoods and that believed with great pertinacity unless it be managed by the supreme faculties of understanding reason and judgment After all this a man may meet with some opinions among them either by chance or Tradition and many Institutions Rites and Laws with the explication and application of them which may be good hints to Wiser Men. Though I have been generally inclinable to believe that the most of the considerable Doctrines among them about intellectual matters in Divinity and Philosophy As concerning the Nature and Attributes of God some things of the Messia the nature and orders of Angels of the Holy Spirit and Divine presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Resurrection of the dead the Immortality of Souls and their states after death of the first and second death of a kind of Purgatory of the day of judgment of original sin c. of some of which there is some account in the Theol. Jud. of Du Voisin I say I have been always prone to think that the Jews especially the Modern such as Ramban Rasi Saadia Kimchi Abarbanel c. have received them though insensibly and not known to themselves and with some mixture and interpolation of their own from Heathen and Christian Philosophers Fathers Schoolmen who first taught them and set them about in the World I have said the most not all and this I think I could make probable in many particulars if this were a place for it But this is enough for the first Advantage A second use of the Talmudical and Rabbinical Authors may be the confirmation of the History of our Saviour Jesus the true Messias That there were such persons as Jesus and his Disciples who lived in such a Country and in such an Age that he performed such actions and delivered such
by Othniel 3 Urim and Thummini who should first begin that expedition the success of Othniel 4 which beginning would have much influence to daunt or incourage the enemy Othniel 5 according as it should prove Judah the royal Tribe is chosen for that purpose Othniel 6 and Caleb the son of Jephunneh is general for that Tribe till his age and Othniels Othniel 7 prowess caused the command to devolve upon Othniel Simeon joyneth with Othniel 8 Judah in the expedition who was mingled with him in possession as Josh. 19. 1. Othniel 9 Civil wars among the Canaanites have made the way the easier for Israels victories Othniel 10 for Judah conquereth seventy Kings in the conquest of Adonibesek they bring this Tyrant before Jerusalem for the greater terrour of the Jebusites and there kill him and then they sack and burn that City This story of the taking of Jerusalem lieth in its proper place here for though the King of it had been slain in the field Josh. 10. yet was not the City taken nor it nor any other City fired in Joshua's time but only Jericho Ai and Hazor Josh. 6. 24. 8. 26. 11. 3. and therefore the eight Verse should be read And the children of Judah warred against Jerusalem and took it and smote it c. and not as if it had been done before Now the children of Israel had warred Hebron and Debir taken by Caleb and by Othniel Calebs uncle but younger then he and so are those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood And Othniel the son of Kenaz a kinsman of Calebs younger then he took it For Othniel and Jephunneh Calebs father were brethren both sons of Kenaz see Numb 32. 12. and 1 Chron. 4. 13 14. Hebron and Debir had been taken by Joshua in the first or second year of his wars Josh. 10. 36 37 38 39. and about the seventh year of his wars he sweeps those places again of the Canaanites and Anakims that had swarmed thither again in the space between Josh. 11. 20. And when the land begins to be divided he allotteth Hebron unto Caleb as Josh. 14. Now ten or twelve years passed since that allotment and the publick service had been acting all this while for the dividing of the land and bringing every Tribe into its possession so that Caleb hitherto had had little leasure because of the publick or if he had leasure yet left to his own strength and forces which he can make a part and distinct from the publick he is too weak to work his own settlement and the Canaanites are still growing upon him till now that the whole Tribe of Judah and Simeon ingage for him and he their General and then he takes Hebron and Debir and destroyes the Anakims and Canaanites clear out that they grow no more there Othniel marrieth his nephews daughtet or his own great neece and hath an inheritance of land with her though she had three brethren 1 Chron. 4. 15. Jethro's family called Kenites because they dwelt in the Country called Kain Numb 24. 22. had come up with Joshua and Israel into the land of Canaan and resided about Jericho the City of Palm-trees among the Tribe of Judah till now and now that Judah hath cleared his portion and begins to spread into plantations they go along and plant with them in the South upon the coasts of the Amalekites and so in Sauls time are mingled among them 1 Sam. 15. 6. These Kenites were the root of the Rechabites Jerem. 35. 1 Chron. 3. 55. Judah conquereth Horma for Simeon and Azza Askelon Ekron for himself but the Philistims soon recover these three last Towns again Chap. 3. 1 2. The several Tribes are working themselves into settlement in their several possessions but are not careful to root out the Canaanites but suffer them to live amongst them and so hazzard themselves to be corrupted by them and forget the command of God which had ingaged them utterly to destroy and not to spare them CHAP. II. to Ver. 11. Othniel 11 FOR this Christ himself cometh up from Judahs camp at Gilgal to the people Othniel 12 assembled at some solemnity at Shiloh or Bethel and telleth them Othniel 13 plainly that he will no more conquer for them he had offered himself to Othniel 14 Joshua to lead the field in all the wars and so had done Josh. 5. 14. He had Othniel 15 been with Judah and made him victorious till he also spares the Canaanites and Othniel 16 either for fear or neglect le ts the inhabitants of the vale inhabite there still Othniel 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 19. it is left to construe indifferently either he would not or Othniel 18 could not or durst not drive them out And then the Captain of the Lords Othniel 19 hoast the Angel of the Covenant that had brought them from Egypt thitherto Othniel 20 departs from them for which all the people have good cause to weep and Othniel 21 they call the place Bochim the dimission of the people by Joshua and his age Othniel 22 and death and the death of that generation are mentioned here that the Othniel 23 foundation of the future story may be the better laid and the time of the peoples Othniel 24 beginning to degenerate may be marked out CHAP. XVII XVIII XIX XX. XXI Othniel 25 AFter the tenth Verse of the second Chapter is the proper place and order of these Chapters for though they be laid at the end of the Book yet were the things mentioned in them acted even in the beginning of their wickedness after Joshua's and the Elders death for the better evidencing of which it will be pertinent to consider first the connexion of the passages there mentioned one to another and then the reason of the dislocation of them all CHAP. XVII IDolatry is begun in Israel by a woman and in Ephraim where afterwards Jeroboam established it by Law Micahs mother devoteth eleven hundred shekels to the making of an Idol and nine hundred of them go for materials and two hundred for workmanship Micah setteth it up in his own house for his own use and the use of the neighbour-hood round about him The Text in the Original calleth him Micaiahu with a part of the name Jehovah affixed to his name till he have set up his image and from thence forward viz. from ver 5. it calleth him Micah CHAP. XVIII Othniel 26 THE Danites take Micah's Idol from him and set it up publickly in their own Tribe there Jeroboam setteth up one of his calves afterward also For this first publick Idolatry begun in the Tribe of Dan that Tribe is not named among the sealed of the Lord Rev. 7. A great grandchild of Moses is the first Idolatrous Priest but Moses his name is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manasseh with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above the word partly for the honour of Moses in the dust and partly because this his
testimony of John the Evangelist nay of Christ himself that it plainly appears that Mary the sister of Lazarus and Mary Magdalen was but one and the same person For when in Bethany the same sister of Lazarus annointed the feet of Jesus and Judas did thereupon take offence Jesus himself checking the boldness of the furious Disciple said Let her alone that she may keep it against the day of my burial Now that she that brought the oyntment to the sepulcher for the annointing of the body of Jesus was Mary Magdalen is affirmed by Mark and that she with Mary the Mother of James and Salome did that office When therefore neither in him nor in any other of the Evangelists there is any mention of Mary the Sister of Lazarus who was foretold by our Saviour that she should do that office it may easily be known that both these Maries were but one and the same At Joh 12. 7. we shall shew that that speech must be construed to such a sense as he hath put on it save only that following the vulgar Latin he reads sine ut servet which indeed makes his sense the fuller but though not so read yet will that sense be full enough It is to be objected indeed that Mary was called Magdalen from the place Magdala of which there is mention Matth. 15. 29. and in Tal. Jerus in Maazaroth fol 50. col 3. in This passage R. Jochanan in the name of R. Simeon ben Jochai He had two inclosures one in Magdala the other in Tiberias c. And in Beracoth fol. 13. col 1. there is mention of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Juda of Magdala now Magdala being in Galilee as some seat it or over against Galilee beyond Jordan as others it was so very far distant from Bethany that Mary the sister of Lazarus whose Town was Bethany could not possibly be called Magdalen from Magdala To which we may first give Baronius his answer who also mentioneth this objection That though she were of Bethany by original and the native seat of her fathers house yet might she also be of Magdala by marriage or some occasional residence otherwise And in the second place we may adduce what the Talmudicks speak of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary Magdalen or Megaddala for the word is of doubtful pointing whom they character for a notorious strumpet in those times that Jesus of Nazareth lived Alphez in Gittin fol. 605. Some man finds a fly in his cup and takes her out and will not drink and this was the temper of Papus the son of Judah who locked the door upon his wife whensoever he went out The glossaries R. Solamon and Nissim upon this passage comment thus Papus the son of Judah was husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Mary Magdala and whensoever he went forth he locked the door upon his wife lest she should speak with any man which was a usage unfitting and hereupon there arose discord between them and she plaid the whore against him Now they construe the latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as signifying one that broided or plated her hair which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter blames in women 1 Pet. 3. 3. Tal. Babyl Venet. in Sanhedr per. 7. is speaking of one that inticed to Idolatry and how he was brought to the Sanhedrin and stoned And thus say they they did to Ben Saida in Lydda and hanged him on the Passeover eve Ben Saida was the son of Pandira They call our Saviour blasphemously by this name Ben Saida And a little after His mother was Saida His mother was Mary Magdalen Mary the platter of womens hair vid etiam Schab fol. 104. And in Chagigah fol. 4. The Angel of death said to his messenger Go fetch me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary the broider of womens hair He went and fetched Mary Magdala or Mary the broider of hair for young men Now whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be read Magdela or Magdila a Participle in Hiphil which is most proper and so warranted by Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Kelim per. 15. or Megaddela in Piel either of them in a Greek dress especially the former come so near the sound of the word in hand that we may very well construe Mary Magdalen in this Talmudick construction for a woman of common infamy and that hath this nick-name of Magdila from her lascivious dress and carriage Observe Lukes expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary which was called Magdalen which manner of phrase is rarely used when persons are named after their Country SECTION XXXV MATTH Chap. XII from Ver. 22 to Ver. 46. MARK Chap. III. from the last clause of Ver. 19. And they went into an house to Ver. 31. A Devil cast out Christ called Belzebub Blasphenty against the holy Ghost THe series and consequence of this Section will require some cleering 1. The reader here seeth that Mark hath not mentioned any thing from the ordaining of the twelve Apostles unto this place for the holy Ghost that held all their pens did so dispose them that sometimes one should speak the story sometimes another and sometimes more or all of them together Now though the first clause of this Section in Mark And they went into an house be joyned so close to the Apostles ordaining as if that were the next thing done yet the current of the story in the rest of the Evangelists doth shew that it is not to be taken in at that instant and indeed the progress of the story even in Mark himself doth shew that this is the proper place of it as will appear to him that shall precisely observe it 2. Matthew hath laid this story of casting out a Devil c. next after two stories that occurred before the Sermon in the Mount as hath appeared in its place the reason of which may be supposed to be because he would take up the exceptions of the Scribes and Pharisees together That this story in Matthew lieth in juncture to these next succeeding will readily appear in them 3. There is a story in Luke 11. so like this that one would think it were the very same for there is mention of the same miracle casting out a Devil and the same cavil of the Pharisees and the same answer of Christ and yet the progress of the history of Luke thither and especially the coming off from that story do perswade that it was another story For Luke chaineth such following passages to it that cannot possibly be brought in concurrent with the current of these Evangelists now before us And we shall observe hereafter that Christ in his latter time did repeat over again very many of those things that he had spoken a good while before as Moses his Deutronomy was but a rehersal of things that had been acted and spoken in his former time The same devillishness was in the Scribes and Pharisees in all places and it was accordingly to be met
into the Christian Church and the seven are chosen to this work out of the number of the hundred and twenty that are mentioned Chap. 1. 15. and that company only was the choosers of them and not all the Believers in Jerusalem The reason why the Hebrews neglected the widows of the Hellenists may be supposed either because they would stick to their old rule mentioned once before That a widow was to be maintained by her husbands children Talm. in chetub per. 11. Maym. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per. 18. compare 1 Tim. 5. 4. or because the Hebrews of Judea had brought in more into the common stock for the poor by sale of their Goods and Lands then those that had come from forrain Countries had done they not having Goods and Lands so ready to sell. All that had been brought in hitherto had been put into the Apostles hands and they had been burdened with the care and trouble of the disposal of it but now they transfer that work and office to the seven solemnly ordaining them by Imposition of hands into it and here only the Imposition of the Apostles hands confers not the Holy Ghost for these men were full of the Holy Ghost before Stephen an eminent man among them is quarrelled by certain of the Libertines and the Hellenists Synagogue Libertini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are exceeding frequently spoken of in the Jews Writings And the Alexandrian Synagogue one of the Hellenists is mentioned in Jerus in Megillah fol. 73. col 4. and Juchas fol. 26. who tell that R. Eliezer bar Zadoc took the Synagogue of the Alexandrians that was at Jerusalem and imployed it to his own use When they are not able to overpower him by argument and disputation they take a ready way to do it by false accusation and conventing him before the Sanhedrin where being accused of vilifying Moses and speaking of the destruction of that place he is vindicated even miraculously before he pleadeth his own cause by his face shining like the face of Moses and bearing an Angelical aspect and Majesty for indeed he spake but what was spoken by the Angel Gabriel Dan. 9. 26 27. In his Apology he speaketh to the heads of his accusation but somewhat abstrusely yet so as to them to whom he spake to be well understood his discourse being according to their own Rhetorick and Logick To what was laid to his charge for vilifying Moses and saying his customs should be changed he rehearseth in brief the whole history of Moses and shews he was Orthodox to him but yet he driveth all to this that as the times before Moses were still moving and growing on to settlement in Moses so when Moses himself had setled all he had to do yet he pointed them to a Prophet yet to come to whom they should hearken as the ultimate Oracle which was this Jesus that he preached to them And whereas he was accused for speaking of the destruction of the Temple he first shews that fixedness to this or that place is not so much to be stood upon as appears by the flitting condition of the Patriarchs whose flittings he giveth the story of at large and by the moving condition of the Tabernacle before the Temple was built And when the Temple was built it was not because God would confine himself to one place for the most High dwelleth not in Temples made with hands ver 48. c. He inserteth two or three sharp and true accusations of them whereas theirs of him had been but false and causeless As that their fathers had persecuted those tha◠foretold of Christ as they did him for now preaching him and they followed their fathers steps nay went further for they had murdered Christ whereas their fathers had but murdered his Prophets And whereas they were so punctual about the Ceremonious rites given by Moses they neglected the moral Law which was given by the disposition of Angels This cuts them to the heart that they pass a rancourous and furious sentence of death upon him but he hath a sight of the high bench of Heaven God and Christ at his right hand their judge and his A most fit prospect for the first Martyr They cast him out of the City and stone him for blasphemy For these were to be stoned He that went in to his mother or to his fathers wife or to his daughter in Law or to a male or to a beast and he that blasphemed or that committed Idolatry c. And the place of stoning was out from the place of Judgment nay out of the City as the Gemarists resolve it because it is said Bring him that cursed out of the Camp And A crier went before him that was to die proclaiming his fault Sanhedr per. 6. 7. When he was come within four cubits of the place of stoning they stript him naked only covered his nakedness before Ibid. And being come to the very place first the witnesses laid their hands upon him Maym. in Avodah Zarah per. 2. and then stripping off their coats that they might be more expedite for their present work first one of them dasheth his loins violently against a stone that lay for that purpose if that killed him not then the other dasheth a great stone upon his heart as he lay on his back and if that dispatched him not then all the people fell upon him with stones Talm. ubi sup Steven in the midst of all this their fury and his own anguish gets on his knees and prays for them and having so done he fell asleep The Jews do ordinarily use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie Dying which properly signifies sleeping especially when they speak of a fair and comfortable death which word Luke translates here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that were stoned were also hanged up upon a tree Talm. ubi sup Whether Steven were so used is uncertain but it is evident that he had a fair burial and not the burial of a malefactour CHRIST XXXIV ACTS CHAP. VIII A Great persecution followeth the death of Steven in which Saul was a chief agent Scholar of Gamaliel President of the Sanhedrin and it may be the busier for that In Talm. Bab. Sanhedr fol. 43. col 1. they say Jesu had five Disciples Mathai Nakai Netser Boni and Thodah and they are urging reasons there why they should all be put to death c. All the hundred and twenty Ministers mentioned Chap. 1. 15. are scattered abroad only the twelve stay at Jerusalem as in the furnace to comfort and cherish the Church there in so sad a time and they preach all along as they go and so Satan breaks his own head by his own design for by persecution by which he had contrived to smother the Gospel it spreads the more The first plantation of it mentioned is in Samaria and that according to Christs own direction and foretelling Act. 1. 8. Ye shall be witnesses to me both in Jerusalem and
a singular raging against the Gospel the devil bestirring himself in them now he knew their time was so short THE EPISTLE OF JUDE As the second Epistle of Peter and this of Jude are very near akin in style matter and subject so it is fairly conjecturable in them that they were not far removed in time speaking both of wicked ones and wickedness at the same height and ripeness They are one to another as the Prophesie of Obadiah and Jerem. 49. 14 c. speaking the same thing using the same manner of arguing and oftentimes almost the same words It may be Jude stands up in his brother James his charge among the Circumcision of Judea and directs his Epistle to all those that were sanctified and preserved in those Apostatizing times as his brother had done to all the twelve Tribes in general In citing the story of Michael the Archangel contending with the devil about the body of Moses ver 9. he doth but the same that Paul doth in naming Jannes and Jambres namely alledge a story which was current and owned among the Nation though there were no such thing in Scripture and so he argueth with them from their own Authors and concessions It is harsh to strain Zech. 3. 1 2. to speak such a story when neither the name Michael is mentioned nor any thing like the body of Moses or akin to it But among the Talmudicks there seems to be something like the relicks of such a matter viz. of Michael and the Angel of death disputing or discoursing about fetching away the soul of Moses His alledging the Prophesie of Enoch is an arguing of the very like nature as citing and referring to some known and common tradition that they had among them to this purpose The Book Sepher Jesher an Hebrew Writer speaketh of Enoch after such a tenour And in both these he useth their own testimonies against themselves as if he should thus have spoken at large These men speak evil of dignities whereas they have and own a story for current that even Michael the Archangel did not speak evil of the devil when he was striving with him about the body of Moses c. And whereas they shew and own a Prophesie of Enoch of God coming in Judgment c. why these are the very men to whom such a matter is to be applied c. It is no strange thing in the New Testament for Christ and the Apostles to deal and argue with the Jews upon their own concessions THE THREE EPISTLES OF JOHN Among all the Apostolick Epistles there is none about whose time of writing we are so far to seek as we are about these And it is neither satisfactory to remove their place nor is it satisfactory to take their time according to their place or to conceive them to be written after the Epistles of Peter because they are placed after them Any conjecture that is to be had of them may best be taken from the third Epistle Gaius to whom that Epistle is directed by that encomiastick character that John giveth of him seemeth to be Gaius the Corinthian the host of the whole Church Rom. 16. 23. for since he is commended for entertainment and charity both to the Church and strangers particularly to those who had preached among the Gentiles taking nothing of them we know not where to find any other Gaius to whom to affix this character but only this and we have no reason to look after any other And upon this probability we may observe these other I. That that third Epistle was written when those that preached to the Gentiles and took nothing of them were still abroad upon that imployment for he urgeth him to bring them forward on their journey ver 6. Now under that expression of taking nothing of the Gentiles we can understand none but Paul and Barnabas and those that were of their several companies for the Scripture hath named none other And if it refer to Paul and his company for we find not that Barnabas had any thing to do with Gaius then we must conclude that it was written a good while before this time that we are upon unless we will suppose Paul after his freedom from imprisonment at Rome was got travelling and preaching in those parts again But I should rather suppose that John sent this third Epistle to Gaius to Corinth by Timothy from Ephesus who was setting away thence for Rome upon Pauls sending for him to come to him thither 2 Tim. 4. 9 11 21. In which journey as we have shewed before he was to call at Corinth and to take Mark along with him who was there And of them may Johns advice to Gaius be well understood Whom if thou bring forward on their journey thou shalt do well For for his sake they went out taking nothing of the Gentiles Mark with Barnabas and Timothy with Paul II. Before John wrote this Epistle to Gaius he had written another Epistle to some Church it may be that of Corinth of which Gaius was I wrote saith he unto the Church but Diotrephes who loveth to have the preeminence receiveth us not This must needs be understood of The first Epistle of John unless we will conceive unwarrantably that I may say no worse that any of Johns writings are lost III. Upon and with the forementioned supposal that John sent his Epistle to Gaius by Timothy from Ephesus we cannot but also suppose that John spent some time in the Asian Churches to which afterward from Patmos he writes his Epistles And if any one be not satisfied with that interpretation that was given before about the Epistle from Laodicea Colos. 4. 16. let him rather understand it of The first Epistle of John as written by him from Laodicea then think it was an Epistle written by Paul from Laodicea and that that Epistle is lost In both his later Epistles he intimateth his hopes and purpose shortly to come to them from which we may construe that his intention was to travel from Asia the less where he now was and from whence he wrote all his three Epistles westward into Greece and in this journey you have him got into Patmos Rev. 1. from whence he writes back to Asia again In all his Epistles he exhorteth to love and constancy in the truth a lesson most needful in those divided and Apostatizing times He giveth notice of many Antichrists now abroad and these he sheweth to have been such as had once professed the truth but were apostatized from it They went out from us but they were not of us c. And this Apostacy he calleth The sin unto death To such he adviseth they should not so much as say God speed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their vulgar language Jerus Taamith fol. 64. col 2. The Rabbins saw a holy man of Caphar Immi and went to him and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God speed But he answered them nothing Id. in Sheviith fol. 35. 2.
a time sheweth his doubting to be the more and the appearing of an Angel when such apparitions were as rare as Miracles should have made it to have been the less For after the death of Zachary and Malachi and those later Prophets the Holy Ghost departed from Israel and went up and ceased to exhibite his familiarity among them in Vision Prophesie and the work of Miracles So that this apparition of the Angel and this sign given to Zachary and wonders done in the birth of the Baptist were as the very entrance and beginning of the restoring of those gifts and the very dawning to that glorious day of such things as was now to follow For I am old The very same was the doubt of Sarah Gen. 18. 12. And here first the distrust of Zachary doth shew the more in that he that was a Priest and should have instructed others was himself to seek in one of the first elements and Catechistical principles of Religion concerning the Almighty power and All-sufficiency of God Secondly The very place where the message came to him being the place of Gods immediate Oracles and the time being the time of his praying and who could have wished for a better return of his prayers Do aggravate his unbelief Ver. 19. I am Gabriel It signifieth A man of God being taken in the same form of construction with Malchizedek He breaketh out to utter his name which Angels at other times and it may be himself had refused to do because he would recal Zacharies thoughts to the book of Daniel and convince his hesitation by that very Scripture Dan. 9. That stand before God That is that minister to him as Dan. 7. 10. 1 Sam. 16. 22. 2 King 5. 25. c. Therefore those that from this phrase would collect that Gabriel is an Arch-angel or one of the prime order of Angels do build but upon a very sandy foundation Ver. 20. Behold thou shalt be dumb The sign given is in Zachary himself and not in any thing without him partly because his doubting arose from the consideration of himself and partly that he might carry about him a punishment for his diffidence as well as a sign for his confirmation Now his punishment was twofold deafness and dumbness both for because he had not hearkned to the Angels speech he was struck deaf and because he had gain-said it he was made dumb For first the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 22. and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Syrian rendreth it do signifie both deaf and dumb And secondly in ver 62. it is said They made signs to him which had not needed if he could have heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This latter clause of the verse might not unfitly be rendered thus Thou shalt be dumb c. until the day that these things for which thou hast not believed my words shall be performed And thus is his dumbness limited or extended the clearer till the accomplishing of the things of which he doubted Ver. 22. He could not speak to them The Priest at the dismission of the people when the service of the Temple was finished was to pronounce the blessing in Numb 6. 24 25 26. Which when Zachary is now to do he is speechless and cannot perform it for the Levitical Priesthood is now growing dumb and he that was to bless indeed namely Christ is near at hand Ver. 23. Assoon as the days of his Ministration were accomplished The dumb and deaf Priest officiateth in that service which the lot had cast upon him a certain time either more or less after he was faln under this double imperfection For first neither of these are named among those defects and blemishes that secluded from the service in the Sanctuary Secondly The Priesthood of the Law consisted mainly and chiefly of manual actions or offices for the hands as offering sprinkling waving and such others to which sense the Targums expound The works of Levies hands Deut. 33. 11. and so it might the better â—e speechless But the Ministry of the Gospel cannot admit of dumbness because it consisteth of Preaching and for that purpose was furnished and indowed at the beginning and entrance of it with the gift of Tongues Ver. 24. Elizabeth hid her self saying c. This her retiredness and hiding of her self proceeded partly from devotion and partly from respect of the child that she had conceived For the words or thoughts that proceed from her at this her retiring must needs shew the reason why she did it Now she said Because the Lord hath done thus to me when he looked upon me to take away my reproach where two distinct things are plainly remarkable First Gods taking away her reproach by giving her a child after so long barrenness this is not the thing that she hideth for but Secondly His dealing thus with her when he would take that reproach away as to Thus Emphatical and giveth a clear resolution of this place which hath scrupled many into strange and harsh expositions for not observing it as that she should hide her self for fear that she should not prove with child Others that she did it for shame lest she should be reputed lascivious for being with child c. Judicet lector give her such a child that was to be of so eminent a calling and so great a Prophet And for this it was that she betook her self to this retiring and reclusiveness partly that she might ply her devotion so much the closer upon so great a benefit and chiefly that she might sequester from all occasions of uncleanness or defiling since she carried one in her womb that was to be so strict a Nazarite As see the like Judg. 13. 14. Vers. 26. And in the sixth month This sixth month from the conception of the Baptist was the tenth month of the months of the year or the month Tabeth which answereth to part of our December the time at which a long error hath laid the nativity At the very same time of the year Esther another Virgin had been promoted to honour and royalty by Ahashuerus Esth. 16. 17. Unto a City of Galilee Out of Galilee ariseth no Prophet the Jews said once in the scorn of our Saviour slanderously and very falsly Joh. 7. 52. For out of Galilee arose the renowned Prophet Jonah of Gath Hepher 2 King 14. 25. in the Tribe of Zebulon Josh. 19. 13. And in Galilee was much of the converse of Elias but especially of Elisha at Shunem 2 King 4. 8. in the Tribe of Issachar Josh. 19. 18. And all these three famous Prophets of the Gentiles And no place could be fitter for the bringing forth of Christ and his Apostles that were to be the Converters of the Gentiles then Galilee of the Gentiles Nazaret See 2 King 17. 9. the tower of Nozarim which if Chorography would suffer might be understood of this City which was built like a watch-tower on the top of a steep
straining the utmost of their invention to gild over their Kalendar tenet of the Wisemens coming on the thirteenth day But first to omit the strange shape and uncouthness of this Exposition which easily sheweth it self to any eye that is not bleered with prejudice and partiality As also secondly their confident scrutiny and knowledge of Herods thoughts Let it but thirdly be weighed in the ballance of indifferency what colour of sense or equality of policy can be seen in this carriage of Herod to slay all that were born two years before the Star and none of a day after or very few For might he not suspect that the Star was a fore-runner of the birth as well as a consequent and that Christ might be born a week or fortnight after it as well as before Judge therefore how these men that hold and that truly that it appeared but just at Christs birth can handsomely stitch that opinion and this together Object 5. But the Wisemen found Christ at Bethlehem and what should hedothere at two years old For St. Luke also saith Chap. 2. 29. that when Joseph and Mary had performed all things according to the Law he meaneth at the time of her purification when Christ was now but forty days old they departed to Nazareth So that if the Wisemen came after these forty days they must have found Christ at Nazareth and not at Bethlehem Answ. And first to the question How came to be at Bethlehem at two years old An answer hath been framed to this long ago by some few that have been of this opinion that we imbrace namely that some of the three festivals in which every male was to appear before the Lord drew his Parents and him with them to Jerusalem and they took Bethlehem in the way and there the Wisemen find him A resolution with which if there were no other to be had one might rest satisfied reasonably well yet a more serious searching into the Text will give a more warrantable reason and better assurance then this which is but one mans supposal And that is this that as the parents of Jesus knew that it was necessary that he should be born in Bethlehem because of the Prophecy that had told of it before so also did they think it as necessary that he should live and be brought up there because of his alliance to the house of David And from thence they durst not remove him till they had special warrant and warrant they had none till the Angel dismiss them into Egypt This is not a groping of their thoughts only by surmisal as was theirs of Herods mentioned before but there is plain and evident demonstration for it in the text for when Joseph in Egypt was commanded by an Angel after the death of Herod to return to the Land of Israel it is said He was afraid to go into Judea when he heard that Archelaus reigned in stead of Herod Now what should he do in Judea Or why should he rather think of going thither then into his own Country Galilee But that he thought of returning to Betlehem again from whence he had come supposing that the education of the Messias had been confined thither as well as his birth But being warned and warranted by an Angel in a dream he then departed into Nazareth verse 22. By which words it is apparent not only that he durst not go to his own home till he had divine commission but also that he had never been in Nazareth since Christ was born till this his coming out of Egypt otherwise he would have addressed his thoughts thither and not to Judea And by this are we to expound the text of Luke alledged when they had performed all things according to the Law they departed to their own City Nazareth namely that he speaketh briefly in what he saw Matthew had handled at large before and not so much intending to shew Christs quick departure into Galilee after his presentation in the Temple as to draw you to look for him in Galilee at the next story following which fell out very many years after And that such brief transitions are no strange thing in Scripture might be shewed at large but more especially in the Evangelist St. Luke that we have in hand as to spare more in Chap. 4. 14. He bringeth our Saviour as it were from the Pinnacle of the Temple into Galilee as if his journey thither had been the first thing he did whereas he returned with the Devil into the Wilderness again and from thence came to John at Jordan before he set for Galilee And Acts 9. 18 19. c. where under these few words Saul was converted and baptized preached in Damascus a good season was laid in wait for and escaped over the wall and went to Jerusalem he hath comprehended a story of him of three years and hath omitted his journey from Damascus into Arabia and to Damascus again before he set for Jerusalem as Paul himself hath parcelled it out Gal. 1. Object 6. But why should the Wisemen stay so long after they had seen the Star as not to come to Jerusalem and to Christ of two years after Ans. So did Moses lie within a days journey or little more of his wife and children Exod. 18. c. a whole twelve month together within a few days and yet they came not at all together not for the distance of the places where they were but because of the divine disposal of the Lord for a special reason And so was it with these men It was not the distance of their Country from Judea were it either Arabia or Persia nay had it been the utmost India that kept them away so long for they might have travelled it in half the time but it was the divine dispensation of the Lord that detained them back for so long a time partly that Christs stay in Bethlehem may leave no excuse behind if they would not know him but chiefly that the child and Mother might gather some competent strength against their flight which God foresaw would follow upon the Wisemens coming Harmony and Eplanation Vers. 1 In the days of Herod the King THIS Herod was the Son of Antipater an Edomite or of the seed of Esau as was said before although Nicholas Damascen for which Josephus correcteth him averr that he was of the race of the chief of the Jews that came up out of Babylon His Father Antipater growing into acquaintance and favour with Julius Caesar had the government of Judea committed to him And he again substituteth his son Phasaelus in the rule of Jerusalem and of the Country thereabout and his other Son Herod who is here spoken of in the ruling of Galilee Herod by his prowess and policy indear'd himself to the succeeding Rulers of the Romane State but more especiall by observance and promises to Antonius and by his means to Augustus whilst they two kept correspondency in the swaying of the Empire These two
they entred into their function Exod. 29. 4. Lev. 8. 6. the equity of which appeared in him when he was baptized at his entrance into his Ministry And this indeed was the manifest and properest end and reason of Christ being baptized namely that by baptism he might be installed into his Ministerial office Luke 3. ver 21. Now when all the people were baptized c. Not all that were to be baptized by John for the contrary is evident Joh. 3. 23. where John is baptizing a twelve month after this but all those that were reckoned by the Evangelist before from Jerusalem and Judea of Phrarisees Sadduces Publicans and Soldiers which he now reckoneth up in this summa totalis of All the people to shew what multitudes were baptized into Christ before Christ came to be revealed But it may be questioned among all this number whether there were any women baptized by John or no. And the doubt may seem to be equally ballanced for as the silence of the Text doth seem to deny it so reason on the other side doth strongly affirm it For first the baptism of John was such a thing as women might receive as well as men in regard of possibility which they could not possibly do by Circumcision Secondly it was such a thing as they might receive as well as men in regard of capability for women were as ready to repent as they But thirdly that which putteth it out of all doubt that women were baptized by him is the testimony of our Saviour Matthew 21. 32. John came unto you in the way of righteousness and ye believed him not but the Publicans and the Harlots believed him § Jesus also being baptized About the time place and manner of our Saviours baptism the Evangelists have been so silent in this place that what is to be resolved upon them is to be fetched from and by comparison of other texts and collection from other places which about the first will give very full satisfaction about the second indifferent and about the last little or none at all The time then of his being baptized that is the time of the year is only or at least chiefly to be found by computing the time or length of his Preaching and therewith considering the time or season of his death Now the length of his Preaching or from his baptism to his death was justly and exactly three years and an half as was touched before And from that very thing or in relation to it that number is so very renowned in Scripture being sometimes expressed in the plain terms of three years and six months Luke 4. 25. sometimes by half a week Dan. 9. 27. sometimes by a time times and half a time Dan. 12. 7. Rev. 12. 14. and sometimes by a thousand two hundred and threescore days Rev. 11. 3. 12. 6. and sometimes by forty and two months Rev. 11. 2. To evidence which account of his Ministery first may be produced the Text of Daniel alledged instantly before chap. 9. 27. where it is said that Messias should confirm the Covenant for many for one week or in that one week rather namely which he reckoneth the last of the seventy for first he nameth seven weeks by themselves and then sixty two by themselves ver 25. which every one knoweth made sixty nine and then coming to speak of the last week which was to make up the seventy he saith that in that one week Christ shall confirm the Covenant for many and then describing and declaring the exact time of that his work he saith And in half that week shall he cause sacrifice and oblation to cease Now that by these weeks are meant weeks of years or as many years as a week hath days hardly any man ever denyed or suspected the contrary and that then by half a week is meant half seven years or three years and an half there can be as little doubt or scruple This then the Angel Gabriel telleth was the exact time in which the Messias did confirm the Covenant and was bringing to an end Sacrificing and other Ceremonies or the time of his Preaching the Gospel which was from his Baptism to his death Secondly if not for proof yet for better illustration of the same may be produced that place of the Gospel alledged so lately also before namely Luke 4. 25. where Elias is a glorious type and resemblance of Christ in a sweet and harmonious discord and difference For as he shut up heaven by his prayer and there was no rain for three years and six months so Christ opened heaven at his baptism as it is said in the verse in hand and continued to distil the divine dew and rain of his heavenly doctrine as Deut. 32. 2. for the same space of time And thirdly as there is such evidence for the time averred from a Prophecy and such illustration from a type so is there a full confirmation of it in the Evangelicall story For John hath plainly parcelled out the three years by four Passeovers as the first chap. 2. 13. the second chap. 5. 1. the third chap. 6. 4. and the fourth chap. 13. 1. c. and the odd half year which since he dyed at the last Passeover must be laid before the first was taken up in these particulars of his journey into the wilderness and forty days fast Mat. 4. 1. his return to Jordan and abode thereabout John 1. 29. 35. 44. his voyage into Galilee and miracle at Cana John 2. 1. his removal after some space to Capernaum and some abode in it chap. 2. 12. and thence his journy to Hierusalem to the first Passeover of the four John 2. 13. So that it being thus apparent that the length or space of his Preaching was three years and an half from his baptizing to his suffering it being withall considered that he dyed at Easter it will readily follow that he was baptized half a year before that time of the year namely in the month Tisri or September And it being again considered that he was baptized when he was just entring upon a new year of his age as shall be observed anon it will thence likewise follow that he was born at the same time of the year also And who is he that can imagine that the renownedness and fame of this month in the Old Testament both befor the Law and under it was for any other thing so much as in reference and prefiguration to and of these glorious things Now though there be these assured evidences of the time of the year when our Saviour was baptized yet is there but conjecture of the time of the month And that may most constantly be conceived to have been at the Feast of Tabernacles which began on the fifteenth day of the month Levit. 23. 33. upon these probable and not altogether un satisfactory reasons First because he dyed on the fifteenth day of the month Abid or Nisan the day after the Passeover and
Agrippa having laid hold upon him deferred his execution till after the Passover e e e Sanctius in Act. 12. either because he would not defile that holy feast with effusion of humane blood or because he would afflict Peter the more and give the Jews the greater content by his long restraint and strait imprisonment or rather because he feared a tumult if he should have slain him in that concourse of people as was there at Passover time Thus lay he guarded with four quaternions or as the Syriack hath it with sixteen Souldiers which as it seemeth watched him by course for the four watches of the night two close by him and two at the gate Besides these two and two successive jaylors he was bound with two chains and if f f f Sanct. ubi supra ex Chrysost some say true his two keepers were tied for the more sureness in the same chains with him Happy men were they sure that had so great interest in these happy chains which if you dare believe g g g Augusti 8. c. 18 19 20. Surius had the virtue to work Miracles to diffuse Grace to procure Holiness to heal Diseases to affright the Devil and to defend Christians They were preserved saith he by some of Herods servants that believed and in process of time laid up for a sacred relique at Constantinople and there either he or they lie That very night that preceded Peters intended execution he being fast asleep between his keepers is waked loosed and delivered by an Angel h h h Anna ad ann Baronius maketh a great matter of it that the whole Church prayed for Peter whilst he was in prison and since the like is not related to have been done by them for any other he will needs from hence infer his primacy the whole flock praying for her universal Pastor whereas the reasons of this expression are apparent to be only these two First To shew that the Church was praying for him whilst he was sleeping for after he had taken a part of his first sleep this night he cometh to the house of John Mark and they are there still out of their beds and at prayer Secondly Because the fruit of their prayers were shewed in his delivery There is no doubt but constant prayers were made for James by the whole Church whilst he was in prison as well as for Peter but so much is not expressed because the story could not answer that relation with relation of his delivery And Atheism and profaneness would have been ready to have scoffed that the whole Church should have prayed in vain The Angel and Peter thus loosed pass two watches and then come to the iron gate there are some that hold these watches to be two prisons and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taken as it were passively for places where men are kept and that Peter was in a Gaol within these two as in the worst basest and surest place and that all were closed with a gate of Iron But i i i Vid. Baron others hold these watches to be guards of men and that the prison was without the City between or within the two outmost walls but in these things it is not material to insist for determination The latter is far the more probable both in regard of the signification of the Greek word and that Josephus mentioneth three walls about Jerusalem and divers towers in every wall as also in regard of the greater heightning of the miracle in that Peter escapeth not only his own sixteen mens watch at the prison door but also two watches more at the two walls gates and the second which was the Iron gate gave them free passage of its own accord Peter being cleared of the danger and left of the Angel betaketh himself to the house of Mary the mother of John Mark where when Rhoda upon his knocking and speech averred constantly it was Peter the whole company there assembled conclude that it was his Angel Here is some ambiguity about their thus concluding k k k Chrysost. in loc hom 27. Some understand it of his tutelar Angel and from hence would strongly plead the opinion that every man hath his proper and allotted Angel to attend him But first we sometimes read of one Angel attending many men Secondly Sometimes of many Angels attending one man But thirdly If the matter may be agitated by reason if a singular Angel be destined to the attendance of every singular man what doth that Angel do till his man be born especially what did all the Angels but Adams and Eves and a few more for many hundreds of years till the world was full l l l Vid. Salmâ—ron en locum Others therefore understand it of a messenger which the Disciples supposed Peter had sent to them upon some errand But this opinion is easily confuted by Rhoda's owning of Peters voice m m m Arâ—tius in loc There is yet a third opinion as much unwarrantable as either of these That the Disciples concluded that an Angel by this knocking and voice came to give them notice of Peters death to be near at hand and that therefore they call him his Angel and that it was sometimes so used that one Saint should know of anothers death by such revelations The Jews indeed in their writings make frequent mention of Samael the Angel of death but they call him so for inflicting it and not for foretelling it And we have some examples indeed in the Ecclesiastical history of one man knowing of anothers death by such revelations and apparitions as these but because those stories are very dubitable in themselves and that the Scripture is utterly without any such precedent this interpretation is but utterly groundless and unwarrantable The most proper and most easie meaning therefore of those words of the Disciples It is his Angel seemeth to be that they took it for some Angel that had assumed Peters shape or stood at the gate in his resemblance Vers. 17. He departed and went to another place The place whither he went is not to be known because not revealed by Scripture As for his going to Rome which is the gloss that Papists set upon this place it is a thing senseless and ridiculous as was touched before and might be shewed at large were it worth the labour I should as soon nominate Antioch for the place whither he went at this time as any other place at a far distance For I cannot imagine any time when he and Paul should meet at Antioch and Paul reprove him Gal. 2. 11. so likely as this time for it is most probable that Peter being put to flee for his life would get out of the territories of Herod for his safety now there was no place more likely for his safety than in Antioch where not only the distance of place might preserve him but the new born Church would seek to secure
in that month was born into the World and what if on that very day that the Temple was Consecrated namely the fifteenth day of the month of whose Incarnation and Birth how lively a Type the Temple and its Dedication were I need not to illustrate Thus was the Temple dedicate and the Service of it began Anno Mundi three thousand and one At the Dedication of it both the Books of Kings and Chronicles inform us that the Tabernacle of the Congregation and all the Holy Vessels that had been in the Tabernacle were brought up thither 1 Kings VIII 4. 2 Chron. V. 5. But the question is What became of them there were they used or were they laid up There are that assert either way and the later seemeth the more probable namely that these things of Moses upon the rising of a greater and more eminent Glory did decay and were laid aside as all his Ceremonies were to do upon the rising of the Gospel The Temple though it were of a Heavenly resemblance use and concernment as figuring Christs Body John II. 19. enjoying Gods presence 2 Chron. VII 16. and Israels worship Psal. CXXII 4 c. yet being but an earthly building it was subject to the universal condition of earthly things casualty and changing Nay there is hardly any State or Place in any Story of which may be found more vicissitudes and alterations of condition than of this and there is hardly any Kings time of all those that reigned in the time of the Temple in which it received not some remarkable alteration of estate or other In the time of Solomon that built it it received that vile affront of an Idol Temple built by him in the face of it and what became of the Service of the Temple in these times may be shrewdly suspected In his son Rehoboams time it was first forsaken by the Ten Tribes and afterward by Judah it self who fell to Idolatry and then it was plundred by Shishak How oft the Treasuries of it were plundred sometimes by Forainers sometimes by their own Kings how oft it self prophaned as by Athaliah Ahaz Manasseh how the Service of it either totally slighted or slightly performed how Idols set up in it and Altars to strange gods how the Blood of the High Priest shed and the manners of the Priests corrupt and the House of Prayer made a Den of Thieves as also how sometimes again it was repaired the Service restored the Priests reformed and matters amended with it is so plainly and copiously described in the Books of Scripture that it were but transcription of the Text to recite them in particular At last it had run out its date and it self fired and all its precious Vessels were Captived by the Babylonian what became of the Ark the Scripture doth not mention the Jews conceive that it was hid in some Vault that they say Solomon had purposely made against such a time where it escaped the Conquerors fury but this we leave to their own credit The time of the standing of this first Temple from its finishing in the eleventh year of Solomon to its firing by Nebuzaradan was four hundred and twenty years SECT 1. The state of the second Temple under the Persian Monarchy ALthough between the return out of the Babylonian Captivity and the final desolation of Jerusalem there might seem to be strictly and literally two Temples that of Zorababel and that of Herod for Herod began his Temple from the very Foundation yet do the Scriptures and all Jewish Writers so unanimously and generally own them but for one Temple calling it the Second Temple all the time there was a Temple after its first building under Cyrus that it would be but needless labour and unwarrantable curiosity to take up any other notion or distinction of it For though the Temple built by Zorobabel were pulled down to the very ground by Herod when he built that Fabrick that stood to the last fate of Jerusalem yet since that demolition was not by destruction and ruine but for reparation and for its bettering there is no reason to reckon these as two several Temples but as one Temple first built and then repaired to a more excellent and glorious condition From the first year of Cyrus in which he Proclaimed Redemption to the Captives and gave Commandment to restore and build Jerusalem to the death of Christ were four hundred and ninety years as they be summed by an Angel Dan. IX and from the death of Christ to the fatal and final destruction of Jerusalem were forty years more five hundred and thirty years in all In all which time it were endless to shew every particular occurrence and change of condition that befel the Temple and it would require a large Story and Volume I shall therefore only touch upon the chiefest distributing the times into those several and remarkable periods that they fell into and applying the Stories to the times accordingly The first parcel of this time was taken up by the Persian Monarchy which how long it continued and for how many Kings Succession is a thing of as disputable and controverted a nature as any one thing in Chronology I will keep to the number and names of the Kings of that Throne that we find in Scripture In Dan. XI 2. there are these words Behold there shall stand up yet three Kings in Persia and the fourth shall be far richer than they all and by his strength through his riches he shall stir up all against the Realm of Grecia And a mighty King shall stand up c. And when he shall stand up his Kingdom shall be broken and shall be divided toward the four Winds of Heaven and not to his posterity c. It is observable concerning this Prophesie and account about the Persian Monarchy 1. That this was told Daniel in the third year of Cyrus Chap. X. 1. and so when he saith There shall stand up yet three Kings and the fourth c. he meaneth four besides Cyrus the first beginner of the Kingdom and therefore some of the Jews do make but a cross reckoning upon this place who will have Cyrus which was the first to be meant by this that is called the fourth 2. The Prophesie speaketh of the length of the Persian Monarchy till it brings it up to Alexander the Great the destroyer of that Monarchy of whom it speaketh plainly vers 3 4. and of his Successors afterwards vers 5 c. 3. There were therefore by the account of the Angel here but five Kings of Persia namely Cyrus and four more 4. These four are thus named in the Scripture 1. Ahashuerosh Ezra IV. 6. 2. Darius Ezra IV. 24. VI. 1. c. 3. Artaxerxes Ezra VI. 14. 4. Darius Neh. XII 22. To which may be added for the confirmation of this account 5. That Nehemiah lived quite through the whole length of the Persian Monarchy being at Mans estate the first year of it Ezra II. 2.
Bab. Joma fol. 39. 2. The mention of the Mountains of Macvar occurs in that hyperbolical Tradition of R. Eleazar ben Diglai saying the Goats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the mountains of Macvar sneezed at the smell of the Perfume of the Incense in the Temple The word Macherus is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macvar The whole Country indeed which was beyond Jordan was called Perea but it was so divided that the Southern part of it was particularly called Perea the other part was called Batanea Auranitis Trachonitis So it is called by Josephus because by the Donation of Augustus d d d d d d Jos. de â—ell lib. 2. cap. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perea and Galilee came into the possession of Herod Antipas and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Batanea and Trachon and Auranitis into that of Philip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bashan passed into Batanea according to the Syriac Idiome that changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shin into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thau 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Batanin in the Samaritane Interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maâ—anin in the Targumists by the alternate use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mem and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth which is not unusual with them Golan was the chief City of this Country Jos. XX. 8. Whence is Gaulonitis and that e e e e e e See Iâ—s in the place above cap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upper and nether Gaulonitis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trachon In the Jews we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Hieros Sheviith fol. 36. 3. Trachon which is bounded at Bozsra Not Bozra of Edom Esa. LXIII 1. Nor Bezer of the Reubenites Jos. XX. 8. but another to wit Bosorra or Bosor in the land of Gilead Concerning which see g g g g g g Joseph Antiq. lib. 12. cap. 12. Josephus and the first book of Maccabes Chap. V. vers 26. While we speak of the difference between Beser and Bosra we cannot pass by a signal example of this thing propounded by the Babylonian Talmudists h h h h h h Bab. Maccoth fol. 12. 1. The Prince of Rome viz. Samael the Angel of death as the Gloss tells us did formerly commit a threefold error as it is written Who comes from Edom with died garments from Bozrah In this matter he errs because there is no refuge but in Bezor and he betook himself to Bozra c. i i i i i i Jos. Antiq. lib. 10. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Batanea is bounded by Trachonitis l l l l l l Id. Ibid. lib. 15. cap. â—3 Auranitis Josephus sometimes calls it Abranitis Cesar saith he gave to Herod the Great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trachon and Batanea and Abranitis and that that he should restrain and subdue the Robbers who most miserably vexed those Countries c. CHAP. XCII Adam and Zaretan Jos. III. I Suspect a double error in some Maps while they place these two Towns in Perea much more while they place them at so little a distance We do not deny indeed that the City Adam was in Perea but Zaretan was not so Of Adam is mention Jos. III. 16. where discourse is had of the cutting off or cutting in two the waters of Jordan that they might afford a passage to Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The waters rose up upon an heap afar off in Adam For the textual reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Adam the marginal hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Adam You may very fitly apply both readings Adam was the centre where the waters parted here was the station of the Ark of the Covenant now ready to enter Jordan Hence the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tabernacle which he had fixed in Adam Psal. LXXXVIII 60. Therefore the textual reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Adam holds well because there was the centre of the cutting in two of the waters but the marginal reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Adam does moreover add light because the gathering those waters together on an heap was far above it a R. Jochanan saith Adam is a City and Zaretan is a City and they are distant from one â— Hieros Sotah fol. 21. 4. another twelve miles From Adam to Zaretan were the waters dried up from Zaretan and upwards they stood on an heap Adam was in Perea over against Jericho Zaretan was in the land of Manasseh on this side Jordan It is called Zarthanah 1 King IV. 12. and is defined to be near Beth-shean which was the furthest bounds of the land of Manasseh Northward The brazen Vessels of the Temple are said to be cast in the Plain of Jordan in the clay ground between Zaretan on this side Jordan and Succoth beyond it 1 King VII 46. Therefore the words cited in Josua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far off from Adam which is beside Zaretan are so to be understood as not so much to denote the nearness of Adam and Zaretan as to intimate that the heaping up of the waters was by Zaretan They are to be rendred in this sense And the waters that came down from above stood together they rose up into one heap in a very long distance from the City Adam namely to that distance which is by Zaretan Adam and Zaretan on this and the other side were both something removed from Jordan but they are named in that story because there the discourse is of the time when Jordan contained not it self within its own Channel but had overflown its banks CHAP. XCIII Iulias-Bethsaida THERE were two Julias's both in Perea one built by Herod called before Betharamphtha of which Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Joseph Antiq. lib. 18. cap. 3. At Betharamphtha which before was the Cities name Herod compassed Julias with a wall calling it by the name of the Empress The other built by Philip heretofore called Beth-saida of which the same Author writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Ibid. Philip having raised the Town Beth-saida on the lake of Gennesaret to the honour of a City both in respect of the number of the inhabitants and other strength gave it the same name with Julia the Emperors daughter The Maps have one Julias only not amiss because they substitute the name of Bethsaida for the other But they do not well agree about the situation of both Julias-Betharamphtha was seated at the very influx of Jordan into the lake of Genesaret For thus Josephus c c c c c c Id. de bell lib. 3. cap. 35. Jordan having measured an hundred furlongs more from the lake Samochonitis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the City Julias cuts the lake of Gennesar in the middle Do not these words argue that Jordan being now ready to enter into the lake did first glide by Julias To which
truth as to the thing it self for from the Resurrection of Christ the glorious Epoch of the Kingdom of God took its beginning as we said before which he himself also signifieth in those words Mat. XXVI 29. and when he arose not a few others arose with him What they thought of the Resurrection that was to be in the days of Messias besides those things which we have already mentioned you may see and smile at in this one example y y y y y y Jerus Cheâ—ubboth fol. 35 â— R. Jeremiah commanded when you bury me put shoes on my feet and give me a staff in my hand and lay me on one side that when the Messias comes I may be ready VERS LIV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truly this was the Son of God THAT is This was indeed the Messias Howsoever the Jews deny the Son of God in that sense in which we own it that is as the second person in the holy Trinity yet they acknowledged the Messiah for the Son of God not indeed by nature but by adoption and deputation see Mat. XXVI 63. from those places I Chron. XVII 13. Psal. II. 12. LXXXIX 26 27. and such like The Centurion had learnt this from the people by conversing among them and seeing the Miracles which accompanied the death of Christ acknowledged him to be the Messias of whom he had heard so many and great things spoken by the Jews In Luke we have these words spoken by him z z z z z z Chap. XXIII 47. Certainly this was a righteous man Which I suppose were not the same with these words before us but that both they and these were spoken by him Certainly this was a righteous man Truly this was the Messias the Son of God Such are those words of Nathaniel Joh. I. 49. Thou art the Son of God thou art the King of Israel Peter when he declared that Christ was the Son of the living God Mat. XVI 16. spoke this in a more sublime sense than the Jews either owned or knew as we have said at that place VERS LVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary Magdalen THAT Magdalen was the same with Mary the sister of Lazarus Baronius proves at large a a a a a a Annal. ad An. Christ. 32. pag. 147 148 c. whom see It is confirmed enough from this very place for if Mary Magdalene was not the same with Mary the sister of Lazarus then either Mary the sister of Lazarus was not present at the Crucifixion of Christ and at his burial or else she is past over in silence by the Evangelists both which are improbable whence she was called Magdalene doth not so plainly appear whether from Magdala a Town on the Lake of Genesareth or from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a playting or curling of the hair a thing usual with harlots Let us see what is spoken by the Talmudists concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary Magdala who they say was Mother of Ben Satda b b b b b b Bab. Sanhedr fol. 67. 1. They stoned the Son of Satda in Lydda and they hanged him up on the evening of the Passover Now this Son of Satda was Son of Pandira Indeed Rabh Chasda said the husband of his mother was Satda her husband was Pandira her husband was Papus the Son of Juda but yet I say his mother was Satda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely Mary the plaiter of women's hair as they say in Pombeditha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she departed from her husband These words are also repeated in Schabbath c c c c c c Fol. 104. 2. c Chagigah fol. 4. 2. Rabh Bibai at a time when the Angel of death was with him said to his Officer Go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring me Mary the plaiter of womens hairs He went and brought to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary the plaiter of young mens hair c. The Gloss The Angel of death reckoned up to him what he had done before for this story of Mary the Plaiter of women's hair was under the second Temple for she was the mother of N. as it is said in Schabbath See the Gloss there at the place before quoted d d d d d d Gittin fol. 90. 1. There are some who find a fly in their cup and take it out and will not drink such was Papus ben Judas who lockt the door upon his wife and went out Where the Glossers say thus Papus ben Juda was the husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Mary the Plaiter of womens hair and when he went out of his house into the street he lockt his door upon his wife that she might not speak with any body which indeed he ought not to have done and hence sprang a difference between them and she broke out into adulteries See Alphesius on Gittim e e e e e e Fol. 605. I pronounce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Satda not that I am ignorant that it is called Ben Stada by very learned men The reason of our thus pronouncing it we fetch from hence that we find he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Sutdah by the Jerusalem Talmudists f f f f f f Sanhedr fol. 25. 4. to which the word Satda more agrees than Stada By the like agreement of sounds they call the same Town both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magdala and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mugdala as we have observed elswhere As they contumeliously reflect upon the Lord Jesus under the name of Ben Satda so there is a shrewd suspition that under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary Magdala they also cast reproach upon Mary Magdalen The title which they gave their Mary is so like this of ours that you may with good reason doubt whether she was called Magdalene from the Town Magdala or from that word of the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Plaiter of hair We leave it to the learned to decide VERS LVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josi A very usual name in the Talmudists g g g g g g Jerus â—â—vamâ—tâ— fol. 2. 2. five were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be R. Josi Ismael Lazar Menahem Chelpatha Abdimus Also h h h h h h Ibid. fol. 4. 3. R. Jose ben R. Chaninah c. g g g g g g See Jathasiâ— fol. 61. 62. One may well enquire why this Mary is called the mother of James and Joses and not also of Judas and Simon as Mark VI. 3. VERS LVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Begged the body of Iesus IT was not lawful to suffer a man to hang all night upon a tree Deut. XXI 23. Nay nor to lye all night unburied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever suffers a dead body to lye all night unburied violates a negative precept but they that were put to death
did he importune another Aâ—sw It â—â— likely he did know it and as likely he did not expect the repetition of the same again but being very intent upon what John had done for his Disciples did hope for a Form more full and copious that might more largely and particularly express what they were to ask for according to what he had observed probably in the Form that bad been prescribed by John but the divine wisdom of our Saviour knew however that all was sufficiently comprehended in what he had given them And as the Jews had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 short summary of those eighteen Prayers epitomized so would he have this Form of his a short summary of all that we ought to ask for VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And lead us not into temptation I Am much deceived if this petition is not amongst other things and indeed principally and in the first place directed against the visible apparitions of the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The evil one as also his actual obsessions by which the phrase of God's leading us into temptation is very much sofâ—ned The Doxology For thine is the Kingdom c. is leâ—â— out because it was our Saviours intention in this place to deliver to them a Form of Prayer merely petitionary for which very same reason also Amen is omitted too d d d d d d 1 Cor. XIV 16. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall say Amen at thy giving of thanks And indeed they commonly ended all their Prayers even those that consisted most of Petition with Thanksgiving and Benediction concluding in this manner Blessed be them O Lord who hast thus done or thus commanded or the like and then was it answered by all Amen This we may observe in those Psalms that conclude any portion of that Book and end with Amen e e e e e e â—â—e Psalm XII â—â— XXII IXXXIX â—â—â— upon what subject soever the Psalmist is ingaged either throughout the whole Psalm or immediately before the bringing â—orth of Amen still he never doth mention Amen without some foregoing Doxology and Benediction Blessed be the Lord God c. Amen and Amen In St. Matthew therefore we find Amen because there is the Doxology In St. Luke it is wanting because the Doxology is so too You may see more of this in Notes upon Matth. VI. VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through Beelzebub the chief of the Devils I. AS to this name of Beelzebub I have f f f f f f Matth. XII elsewhere discoursed and do still assert the reading of it with the letter l in the end of it viz. Beelzebul against the Syrâ—ack Persiam Vulgar and other Translations which read it Beelzebub The Italian cautiously indeed but not purely Beelzebu that he might not strike upon either the one or the other reading but in the mean time I will not answer for the faithfulness and candor of the Interpreter II. Amongst the Jews we may observe three Devils called the chief or Prince of the Devils 1. The Angel of Death who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Elleh Hadâ—eâ—harim rab fol. 302. 2. Prince of all the Satans 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Devil Ashmodeus Of him afterwards 3. Beelzebul in this place Now as to vindicating the writing of it by l in the end of the word and not b. III. It is a question whether there were such a thing as Beelzebub in rerum naturâ Why should not the deity of the place take his farewel when Ekron the place of this Deity was wholly obliterated When there was no more an Idol nor Oracle at Ekron did not the Demon cease to be Beelzebub any longer although it did not cease to be a Demon Wherever therefore Ekron was under the second Temple or the place where it had been under the first you can hardly perswade me there was any Idol or Oracle of Beelzebub and so not Beelzebub himself I will not here dispute whether Aâ—hor the Cyrenians tutelar God against flyes h h h h h h Plin. lib. 10. 28. hath any relation or affinity with the name of Ekron Let it be granted that Beelzebub might change his soil upon some occasion and remove from Ekron to Cyrene but then how should he come to be the Prince of the Devils when all his business and power was only among flies It may not be improbable perhaps that he might be first or chief of those Demons or Baalim that Ahab brought among the Israelites and so Ahaziah his Son in the midst of his affliction and danger might fly to refuge to that Idol as what had been the God of his Father But what is it could move the Ages following at so long distance of time from this that they should esteem this Demon Beelzebub the prince of the Devils Here I confess my self not well satisfied But as to Beelzebul something may be said IV. I have already shewn in notes upon Matth. XII that the Jewish Doctors and such were these who contended with our Saviour did give Idolatrous worship the denomination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebul or Dung for the ignominy of the thing and so was the Nation generally taught by these Rabbins I gave some instances for the proof of it which I shall not here repeat but add one more i i i i i i Midras Schir fol. 2. 1. It is said of Joseph when his Mistress would have tempted him to Adultery that he came into the house to do his business R. Judah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was a day of fooling and of dunging it was a day of theatres Where the Gloss upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebul Stercoration saith thus It is a word of contempt and so it is expounded by R. Solomon in the Treatise Avodah Zarah and Tosaphoth viz. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to Sacrifice that is to Idols and they prove it out of Jerusalem Beracoth where it is said he that seeth a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where they dung that is offer sacrifice to an Idol let him say whoso offereth Sacrifice to strange Gods let him be accursed Which words we have also alledged out of the Jerusalem Talmud V. Now therefore when Idolatry was denominated Zebul amongst the Jews and indeed reckoned amongst the grievousest of sins they could be guilty of that Devil whom they supposed to preside over this piece of wickedness they named him Beelzebul and esteemed him the prince of the Devils or if you will pardon the expression the most deviliz'd of all Devils VI. They give the like title to the Devil Asmodeus k k k k k k Gittin fol. 68. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asmodeus the King of the Devils l l l l l l Vajicra rabb fol. 70. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Devil the prince of the spirits Which
elsewhere is expounded d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil Ashmodeus For in both places we have this ridiculous tale There was a certain Woman brought forth a son in the m Beresh rabb fol 39. 3. night time and said to her son a child newly born you must know go and light me a Candle that I may cut thy Navel As he was going the Devil Asmodeus meeting him said to him go and tell thy Mother that if the Cock had not crowed I would have killed thee c. The very name points at Apostacy not so much that the Devil was an Apostate as that this Devil provoked and entised people to apostatize Beelzebul amongst the Gentiles and Asmodeus amongst the Jews the first Authors of their apostacy Whether both the Name and Demon were not found out by the Jews to affright the Samaritans See the place above quoted n n n n n n Bâ—resh rabb col 4. Whenas Noah went to plant a Vineyard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Demon Asmodeus met him and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let me partake with thee c. So that it seems they suppose Asmodeus had an hand in Noah's drunkenness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he that is Solomon sinned Asmodeus drove him to it c. They call the Angel of death by the name of Prince of all Satans because he destroys all mankind by death none excepted VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Queen of the South c. I. I Cannot but wonder what should be the meaning of that passage in o o o o o o Fol. 15. 2. Bava bathra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whoever saith that the Queen of Sheba was a Woman doth no other than mistake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What then is the Queen of Sheba The Kingdom of Sheba He would have the whole Kingdom of the Sabeans to have come to Solomon perhaps what is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an exceeding great Army for so is that clause rendred by some might seem to sound something of this nature in his ears But if there was any kind of ambiguity in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as indeed there is none or if Interpreters doubted at all about it as indeed none had done the great Oracle of truth hath here taught us that the Queen did come to Solomon but why doth he term her the Queen of the South and not the Queen of Sheba II. There are plausible things upon this occasion spoken concerning Sheba of the Arabians which we have no leisure to discuss at present I am apt rather to apprehend that our Saviour may call her the Queen of the South in much a like sense as the King of Egypt is called in Daniel the King of the South the Countries in that quarter of the world were very well known amongst the Jews by that title but I question whether the Arabian Saba were so or no. Grant that some of the Arabian Countries be in later ages called Aliemin or Southern parts yet I doubt whether so called by antiquity or in the days of our Saviour Whereas it is said that the Queen of the South came to hear the wisdom of Solomon is it worth the patience of the Reader to hear a little the folly of the Jews about this matter Because it is said that she came to make a proof of his wisdom by dark sayings and hard questions these Doctors will be telling us what kind of riddles and hard questions she put to him p p p p p p Midr. Mis. about the beginning She saith unto him if I ask thee any thing wilt thou answer me He said it is the Lord that giveth wisdom She saith what is this then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are seven things go out and nine enter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two mingle or prepare the cup and one drinks of it He saith there are seven days for a Womans separation that go out and nine months for her bringing forth that come in Two breasts do mingle or prepare the cup and one sucks it Again saith she I will ask thee one thing more what is this A Woman saith unto her Son thy Father was my Father thy Grandfather was my Husband thou art my Son and I am thy Sister To whom he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely they were Lot's Daughters There is much more of this kind but thus much may suffice for riddles VERS XXXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. No man when he hath lighted a Candle c. THE coherence of this passage with what went before seems a little difficult but the connexion probably is this There were some that had reviled him as if he had cast out Devils by the Prince of the Devils others that had required a sign from Heaven Vers. 15 16. To the former of these he gives an answer Vers. 17 18. and indeed to both of them Vers. 19. and so on This passage we are upon respects both but the latter more principally q. d. You require a sign of me would you have me light a Candle and put it under a bushel Would you have me work miracles when I am assured beforehand you will not believe these miracles Which however of themselves they may shine like a candle lighted up yet in respect to you that believe them not it is no other than a candle under a bushel or in a secret place VERS XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole shall be full of light THIS clause seems so much the same with the former as if there were something of Tautology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If thy whole body therefore be full of light c. our Saviour speaketh of the eye after the manner of the Schools where the evil eye or the eye not single signify'd the covetous envious and malicious mind Do not bring such a mind along with thee but a candid benign gentle mind then thou wilt be all bright and clear thy self and all things will be bright and clear to thee If you had but such a mind O! ye carping blasphemous Jews you would not frame so sordid and infamous a judgment of my miracles but you would have a clear and candid opinion concerning them VERS XXXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he had not first washed before dinner HAD the Pharisee himself washed before dinner in that sense wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the washing of the whole body it is hardly credible when there was neither need nor was it the custom to wash the whole body before meat but the hands only This we have spoken larglier upon elswhere q q q q q q Vid. Notes upon Mâ—t XV. Mark VII from whence it will be necessary for us to repeat these things that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a washing of the hands and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dipping of the
VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are not five sparrows sold for two farthings TWO Sparrows were sold for one farthing d d d d d d Mat. X. 29. and five for two We find that Doves were sold in the Temple upon the account of women in child-bed and their issues of blood by whom a pair of Turtles and young pigeons were to be offer'd if they had not wherewithal to present a more costly sacrifice so probably the Sparrows were likely to be sold upon the account of lepers in the cleansing of whom they were made use of e e e e e e Levit. XIV 4. I confess the Greek Version in this place hath not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two sparrows but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two little birds And yet if you will believe the far-fetcht reason that R. Solomon gives you will easily imagine that they are sparrows that are pointed at The leprosie saith he came upon mankind for an evil tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for too much garrulity of words and therefore in the cleansing of it they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sparrows that are always chirping and chattering with their voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And not one of them is forgotten before God f f f f f f Beresh rabb fol. 88. 4. R. Simeon ben Jachai standing at the mouth of his Cave wherein he lay hid for the space of thirteen years he saw a certain man catching of birds And when he heard Bath Kol out of Heaven saying mercy mercy the birds escaped But when he heard Bath Kol saying the pain of death then was the bird taken He saith therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bird is not taken without God much less the life of a man This passage is also recited in Midras Tillen g g g g g g Fol. 15. 1. but the circumstances vary VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But he that denyeth me c. COnsider whether in these words and in the following Verse our Blessed Saviour do not point at those two unpardonable sins Apostacy or denying and renouncing of Christ and Blasphemy or the sin against the Holy Ghost The first is called a sin unto death h h h h h h 1 Joh. V. 16. And so in truth and in the event is the latter too I find them indeed confounded by some who discourse upon the sin against the Holy Ghost when yet this difference may be observed viz. that Apostacy cannot properly be charged on any but who have already profest Christianity but Blasphemy against the Holy Ghost was uttered by the Scribes and Pharisees at that time that they disowned and rejected Christ. VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he divide the inheritance with me I. IN the titles of brethren this obtained amongst them that as the eldest was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first born so the younger was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simple because without the title of first-born It seems to be only two brethren here betwixt whom the complaint is made but which of them is the complainant it is not so easie to determine You will say the younger most probably because it is more likely that the first-born should wrong the younger than the younger the first-born And yet in that Court of Judicature which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Court of thou draw and I 'll draw the younger might be troublesome to the first-born as well as the first-born to the younger That matter was thus i i i i i i Baâ—a bathra fol. 13. 1. When a Father had bequeathed to his first-born and younger Son a servant and an unclean beast which could not be parted in two then saith the one to the other do thou draw or I 'll draw that is do thou redeem thy share or I will redeem mine Now here the younger brother may be perverse and as well hinder the redemption as the first-born II. In the division of inheritances how many vexations and quarrels may arise both reason and common experience do abundantly teach us The Rabbins are very large upon this head and suppose that great controversies may arise either from the Testament of the Father or the nature of the inheritance or the quality of the Sons as if the younger Son be a Disciple of the Wise-men and the elder not if the younger be made a Proselyte the elder a Gentile c. But in the instance now before us the complaint or controversie is not about dividing but about not dividing because the first-born most probably would not gratifie the younger in that thing The Judges in that case was the Bench of the Triumviri these were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges in the Controversie and decreed concerning the right or equity of dividing And either some were appointed by them or some chosen by those between whom the cause depended as arbiters in the case and these were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dividers those that took care as to the equality of the division Now we cannot easily suppose what should move this man to appeal to our Saviour as judge in this matter unless either himself or Brother or both were of the number of his Disciples VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Soul take thine ease eat drink c. k k k k k k Tâ—anith fol. 11. 1. WHen the Church is in distress let not any man then say I will go into mine house and will eat and drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and peace be to thee O my soul. For if any one shall so do it is written of him behold joy and gladness staying Oxen and killing Sheep eating flesh and drinking wine Let us eat and drink for to morrow we shall dye But what follows It was revealed in mine ears by the Lord of Hosts surely this iniquity shall not be purged away from you till you dye And what if he should so say and do when the Church is not in distress VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This night shall thy soul be required of thee HOwever this following story hath something in it that may be laught at yet hath it something in it that is serious enough l l l l l l Elleh Haddehbarim rabb fol. 300. 1. The Rabbins say It fell out in the days of R. Simeon ben Chalaphta that he went to a certain Circumcision and there feasted The Father of the infant gave them old wine wine of seven years old to drink and said unto them with this wine will I grow old in the joy of my Son They feasted together till midnight R. Simeon ben Chalaphta trusting to his own vertue went out at midnight to go into the City In the way he finds the Angel of death and observes him very sad Saith he to him who art thou He saith I am the messenger of the Lord And why then saith
q q q Fol. 98. 2. there is a certain beggar called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diglus Patragus or Petargus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor infirm naked and famished But there could hardly be invented a more convenient name for a poor beggar than Lazar which signifies the help of God when he stands in so much need of the help of men But perhaps there may be something more aimed at in the name when the discourse is concerning Abraham and Lazarus who would not call to mind Abraham and Eleazar his servant r r r r r r Gen. XV. one born at Damascus a gentile by birth and sometime in posse the heir of Abraham but shut out of the inheritance by the birth of Isaac yet restored here into Abraham's bosom Which I leave to the judgment of the Reader whether it might not hint the calling of the Gentiles into the faith of Abraham The Gemarists make Eleazar to accompany his Master even in the Cave of Macpelah s s s s s s Bava bathra fol. 58. 1. R. Baanah painted the sepulchres when he came to Abraham's cave he found Eleazar standing at the mouth of it He saith unto him what is Abraham doing To whom he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lieth in the embraces of Sarah Then said Baanah go and tell him that Baanah is at the door c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Full of sores In the Hebrew language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stricken with Ulcers Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His body full of Ulcers as in that Story t t t t t t Taanith fol. 21. 1. They tell of Nahum Gamzu that he was blind lame of both hands and of both feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in all his body full of sores He was thrown into a ruinous house the feet of his bed being put into basins full of water that the Ants might not creep upon him His Disciples ask him how hath this mischief befallen thee when as thou art a just man He gives the reason himself viz. Because he deferr'd to give something to a poor man that begged of him We have the same story in Hieros Peah u u u u u u Fol. 21. 2. where it were worth the while to take notice how they vary in the telling it VERS XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was carried by Angels THE Rabbins have an invention that there are three bands of Angels attend the death of wicked men proclaiming there is no peace saith the Lord unto the wicked x x x x x x â—emidb rabb fol. 245. 4. But what conceptions they have of Angels being present at the death of good men let us judge from this following passage y y y y y y Hieros Kilaim fol. 32. 3. The men of Tsippor said whoever tells us that Rabbi Judah is dead we will kill him Bar-kaphra looking upon them with his head veiled with an hood said unto them Holy men and Angels took hold of the tables of the Covenant and the hand of the Angels prevailed so that they took away the tables They said unto him is Rabbi dead then The meaning of this parabolizer was this Holy men would fain have detained R. Judah still in the land of the living but the Angels took him away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into Abraham's bosom So vers 23. in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not alter the sense but strengthens it The Jewish Schools dispose of the Souls of Jews under a threefold phrase I can hardly say under a threefold state I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the garden of Eden or Paradise Amongst those many instances that might be alledged even to nauseousness let us take one wherein this very Abraham is named z z z z z z Midras Tillin fol. 3. 1. He shall be as a tree planted by the Rivers of waters This is Abraham whom God took and planted in the land of Israel or whom God took and planted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paradise Take one instance more of one of equal fame and piety and that was Moses a a a a a a Tâ—murah fol 11â— 1. When our Master Moses departed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Paradise he said unto Joshua if thou hast any doubt upon thee about any thing enquire now of me concerning it II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Under the throne of glory We have a long story in Avoth R. Nathan b b b b b b Cap. 10. of the Angel of death being sent by God to take away the soul of Moses which when he could not do God taketh hold of him himself and treasureth him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the throne of glory And a little after Nor is Moses his soul only placed under the throne of glory but the souls of other just persons also are reposited under the throne of glory Moses in the words quoted before is in Paradise in these words he is under the throne of glory In another place c c c c c c Pesikta fol 93. 1. he is in Heaven ministring before God So that under different phrases is the same thing exprest and this however made evident that there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the garden of Eden was not to be understood of an earthly but an heavenly Paradise That in Revel VI. 9. of souls crying under the Altar comes pretty near this phrase of being placed under the throne of glory For the Jews conceived of the Altar as the throne of the Divine Majesty and for that reason the Court of the Sanhedrin was placed so near the Altar that they might be filled with the reverence of the Divine Majesty so near them while they were giving judgment Only whereas there is mention of the Souls of the Martyrs that had poured out their blood for God it is in allusion to the blood of the Sacrifices that were wont to be poured out at the foot of the Altar III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Abraham's bosom Which if you would know what it is you need seek no further than the Rhemists our County-men with grief be it spoken if you will believe them For they upon this place have this passage The bosom of Abraham is the resting place of all them that died in perfect state of grace before Christ's time heaven before being shut from men It is called Zachary a Lake without water and sometimes a prison but must commonly of the Divines Limbus patrum for that it is thought to have been the higher part or brim of hell c. If our Saviour had been the first author of this phrase than might it have been tolerable to have lookt for the meaning of it amongst Christian Expositors but seeing it is a scheme of speech so familiar amongst the Jews and our Saviour spoke no other than in the known and vulgar dialect of that Nation the meaning
amongst themselves Not so much exhorting them to repel force with force as to give them such an apprehension of the common rage of their enemies against them that might suppress all private animosities amongst themselves VERS XXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the things concerning me have an end THAT is my business is done yours is but beginning While I was present the Children of the Bride-Chamber had no reason to weep But when I am taken away and numbered amongst the transgressors think what will be done to you and what ought to be done by you and then think if this be a time for you to be contending with one another VERS XLIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Angel strengthening him I. IN his Temptations in the Wilderness there was no Angel by him for St. Matthew saith Chap. IV. 11. Then the Devil leaveth him and behold Angels came and ministred unto him that is Not till the Devil had first left him But in the midst of this tryal there was an Angel strengthening him and why so by reason of his Agony you will say and that very truly But whence arose this Agony and of what kind was it It was occasioned you will say from a sense of Divine indignation and wrath This dare not I say or imagine that God was angry or conceived any indignation against him at all And if the anguish and agony of his mind was the result of the Divine wrath pressing in upon him I do not see what kind of comfort an Angel could minister against the wrath of God It is rather an argument God was not angry with him when he sent an Angel to comfort him II. It is not to be doubted but that Christ was now wrestling with a furious enraged Devil yea a Devil loosed from his chain and permitted without any check or restraint from Divine Providence to exert all his force and rage against him Which was permitted by God not from any displeasure against his Son but that even humane nature might by this her combatant get a conquest over this insulting enemy For it had been a small thing to have vanquished the Devil by mere Divine power III. However therefore it is not here related in express terms yet could I easily perswade my self that the Devil might at this time appear to our Saviour in some visible shape When he tempted him in the Wilderness he put on the disguise of some good Angel or rather some kind of resemblance of the Holy Ghost But in this last temptation he puts on himself and appears in his own colours viz. in some direful formidable figure on purpose to terrifie our Lord. And from thence it was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he began to be sore amazed and to be very heavy Mark XIV 33. and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be in an agony Nor do I rashly and without any ground suppose this but upon these reasons I. Whereas that old Dragon assaulted the first Adam in a Garden in a visible shape it is not absurd to imagine he did so now to the second Adam in a Garden in a visible shape II. This our Evangelist tells us concerning his Temptation in the Wilderness h h h h h h Chap. IV. 13. That when the Devil had ended all the Temptation he departed from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a season Here he takes the season to return i i i i i i Joh. XIV 30. and I see no reason why he should not at this time as well as in the Wilderness assume some visible shape Then indeed he addressed himself in a charming and grateful shape to have enticed and deceived him but now in a frightful and horrid one to have amazed and terrified him He had already experienced how vain a thing it was to go about to cheat and allure him what remained therefore but to shake his mind if possible with fright and terror III. For when he had no greater invention in his whole Store-house by which he could distress and shake the minds of mortals than the horrid apparition of himself none will conceive he would neglect this engine that if it could be through his eye he might disturb his soul. That therefore which the Jews fain or dream about Solomon that he saw the Angel of Death that is the Devil gnashing his teeth and that a Disciple of Rabbi did so too k k k k k k Hieros Kilaim fol. 32. 2. I suppose acted in good earnest here namely that Christ saw the Devil that old Dragon gaping at him with all horror he could put on And in this sense would I understand that of the Messenger of Satan buffeting the Apostle l l l l l l 2 Cor. XII viz. That the Devil did appear visibly to him in some frightful shape to afflict and terrifie him And perhaps that vehement desire he had to sift the Disciples vers 31. respects this same thing namely that he might be permitted to assault them with such kind of affrightments VERS XLIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His sweat as it were great drops of blood DJodorus Siculus speaking of a Country where Alexander the Great had to do with Porus hath this passage m m m m m m Lib. 17. pag. 560. There are Serpents there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which by their bites would occasion most bitter deaths they are horrible pains that afflict any that are struck by them and an issue of sweat like blood seizeth them I would ascribe this bloudy sweat of our Saviour to the bite of that old Serpent rather than to the apprehension of Divine wrath VERS XLVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To kiss him OUR Saviour had to do with a frightful and terrifying Devil but this Traytor seems possest with a tame and gentle one He converses with the Apostles and there is no token of a Devil dwelling in him He is present at the Passover at the Eucharist and the very lips of Christ and still no sign of Satan being his inmate But when once the Devil hath done his work by thee then Judas take heed of thy Devil As to this treacherous contrivance of Judas let us frame the most gentle opinion of it that the matter can bear For instance that he might perhaps think with himself that it was not possible for Christ to be apprehended by the Jews having already seen him working such stupendious miracles and more than once strangely delivering himself from them And be it further that when he said to them Whomsoever I shall kiss that is he lay hold of him He said it scoffingly as believing they could not be able to lay hold on him Grant we in a word that when he saw him condemned he repented himself having never suspected that matters would have gone so far presuming that Christ would easily have made his escapes from them and himself should have got thirty pieces of silver by the
bargain Let us grant I say that this was his contrivance and colour it over with as plausible excuses as we can yet certainly was there never any thing could be more impiously done by mortal man than for him thus to play with the Holy of holies and endeavour to make merchandize of the Son of God However I suspect much worse things hatcht in the breast of this Traytor viz. that Christ did really not please him and with the great cheifs of that Nation though he supposed him the true Messiah Yet not such â—n one as answered their carnal expectation The Rabbins dinstinguish between lawful kisses and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kisses of folly Saying that all kisses are kisses of folly excepting three n n n n n n Shâ—moth rabha fol. 122. 4. which they there reckon up But what kind of kiss was this a kiss of folly Alas it is too low and dwarfish a term for this gygantick monster VERS LIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is your hour and the power of darkness THE Serpent himself is now come in Judas and the seed of the Serpent was that Rout that came with him to whom it was so fatal to bruise the heel of the Messiah and now was the hour for that wickedness It was antiently foretold and predetermined both as to the thing it self and the instruments and now all fences lye open and you may do what you please The chains of the Devil himself are now loosed and it is permitted to him without the least check or restraint of Divine Providence to exert all his Furies at pleasure for now is the power of darkness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness is the Devil amongst the Allegorists o o o o o o Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Jelammedenu on those words Take the rod. It is said on the first day of the Creation the Angel of death i. e. the Devil was created according as it is written there was darkness upon the face of the deep that is the Angel of death who darkneth the eyes of men CHAP. XXIII VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We found this fellow perverting the Nation a a a a a a Sanhedr fol. 103. 1. A Disciple corrupting his food publickly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as did Jesus of Nazareth To corrupt their food publickly is a phrase amongst the Rabbins to denote a mingling of true Doctrine with Heresie and the true worship of God with Idolatry This was the accusation they framed against our Saviour at this time that he taught Heterodox and destructive principles such especially as would tend to turn off and alienate the people from their obedience to the Romans Aruch recites this passage of the Talmud more cautiously for instead of as Jesus of Nazareth did he hath it as Jeroboam did VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sent him to Herod DID Pilate do this as yielding to Herod a jurisdiction in capital matters within the City of Jerusalem upon those that were Galileans Probably he did it either in flattery to the Tyrant or else that he might throw off from himself both the trouble and the odium that might arise upon the occasion of condemning Jesus whom he judged to be an innocent man and in some measure pitied him looking upon him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sort of a delirant person one not very well in his wits which opinion also Herod seems to have conceived of him by putting upon him that fools coat wherewith he cloathed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I should willingly enough render white and shining but that I observe our Evangelist when he hath occasion to mention such a Garment calls it a white and shining robe expressly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. IX 29. his Garment was white and glittering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts I. 10. two men in white apparel VERS XXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Then shall they begin to say to the Mountains c. SO they do say Revel VI. 6. from whence among other Arguments it may be reasonably supposed that that Chapter treats of the plagues and afflictions that should fore-run the destruction of Jerusalem and indeed the destruction and overthrow it self Weigh the place accurately and perhaps thou wilt be of the same mind too Nay I may further add that perhaps this observation might not a little help if my eyes fail me not in discovering the method of the Author of the Book of the Revelations VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If they do these things in a green tree c. COnsult John Baptist's expression Matth. III. 10. now also the Ax is laid to the root of the Tree viz. then when the Jewish Nation was subdued to the Government of the Romans who were about to destroy it And if they deal thus with me a green and flourishing Tree what will they do with the whole Nation a dry and sapless trunck VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They cast lots THEY cast lots for his seamless Coat John XIX 23 24. Moses is supposed to have ministred in such a Garment b b b b b b Taanith fol. 11. 2. In what kind of Garment did Moses attend the seven days of Consecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a white Vestment Rabh Cahnah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a white Vestment wherein there was no seam The Gloss is The whole Garment was made of one thread and not as our cloths are which have their sleeves sewed to the body with a seam But he gives a very senseless reason why his Coat was without a seam viz. to avoid the suspition lest Moses should at any time hide any Consecrated Money within the seams of his Coat VERS XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They brought him Vinegar VInegar was the common drink of the Roman Souldiers and hence those to whom the custody of Crucified persons was committed had it always ready by them c c c c c c Aelian Spartian In Pâ—sâ—â—n Nigr. Idem jussit vinum c. He commanded that no Souldier should drink Wine in their expedition but that every one should content himself with Vinegar d d d d d d Capitolin in Gordiano tertio Cujus viri c. The provision this man viz. Misitheus made in the Common-wealth was such that there never was any greater frontire City which had not Vinegar Bread-corn and Bacon and Barley and Chaff laid up for a whole year c. e e e e e e Trebell Poll. in Claudio Thou shalt give us as much Hay Chaff Vinegar Herbs and Grass as may suffice us Hence it may become less difficult to reconcile the Evangelists amongst themselves speaking of Wine given him mixt with Mirrhe and of Vinegar too viz. a twofold Cup one before he was nailed to the Cross i. e. of Wine mingled with Myrrhe the other of Vinegar while he hung
doubt IT is not ill rendred How long dost thou suspend our mind although not an exact Translation according to the letter But what kind of doubt and suspension of mind was this Was it that they hoped this Jesus was the Messiah or that they rather feared he was so It seems they rather feared than hoped it For whereas they looked for a Messias that should prove a mighty Conquerour should deliver the people from the Heathen yoke and should crown himself with all earthly glory and saw Jesus infinite degrees below such pomp yet by his miracles giving such fair specimens of the Messias they could not but hang in great suspence whether such a Messiah were to be wished for or no. VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the Iews took up stones again THE Blasphemer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by judicial process of the Sanhedrin was to be stoned which process they would imitate here without judgment l l l l l l Sanhedr cap. 7. hal 1. These are the criminals that must be stoned He that lieth with his own Mother or with the Wife of his Father He that Blasphemes or commits Idolatry Now however the Rabbins differed in the definition of Blasphemy or a Blasphemer yet this all of them agreed in as unquestionable Blasphemy that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denies the foundation This they firmly believed Jesus did and none could perswade them to the contrary when he affirmed I and my Father are one A miserable besotted Nation who above all persons or things wished and looked for the Messiah and yet was perfectly ignorant what kind of a Messiah he should be VERS XXXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If he called them Gods c. THE Jews interpret those words of the Psalmist I have said ye are Gods to a most ridiculous sense m m m m m m Avodah Zarah fol. 5. 1. unless our Fathers had sinned we had never come into the world as it is written I have said ye are Gods and the Children of the most high But ye have corrupted your doings therefore ye shall dye like men And a little after Israel had not received the Law only that the Angel of death might not rule over them as it is said I have said ye are Gods but ye have corrupted your doings therefore ye shall dye like men The sense is if those who stood before Mount Sinai had not sinned in the matter of the Golden Calf they had not begot Children nor had been subject to death but had been like the Angels So the Gloss. If our Fathers had not sinned by the Golden Calf we had never come into the world for they would have been like the Angels and had never begot Children The Psalmist indeed speaks of the Magistracy to whom the word of God hath arrived by an express dispensation and diploma ordaining and deputing them to the Government as the whole web and contexture of the Psalm doth abundantly shew But if we apply the words as if they were spoken by our Saviour according to the common Interpretation received amongst them they fitly argue thus If he said they were Angels or Gods to whom the Law and word of God came on Mount Sinai as you conceive is it any Blasphemy in me then whom God in a peculiar manner hath sanctified and sent into the world that I might declare his word and will if I say that I am the Son of God VERS XL. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where Iohn at first Baptized THAT is Bethabarah For the Evangelist speaks according to his own History Which to the judicious Reader needs no proof CHAP. XI VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lazarus SO in the Jerusalem Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Lazar for R. Eleazar For in the Hierusalem dialect it is not unusual in some words that begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph to cut off that letter As. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What saith the Master for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar Ba for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar abba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be R. Bon for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be R. Abon So very frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lazar for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eleazar a a a a a a Taanith fol. 68. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Lazar Ben R. Jose b b b b b b Chagigah fol. 78 4. 80. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Lazar Ben Jacob. c c c c c c Kiddushin fol. 60. 2. R. Lazar the Disciple of R. Chajia Rubba Who also are sometimes called by their name not abbreviated d d d d d d Sotah f. 23. R. Eleazar ben Jacob. * * * * * * Ibid. f. 20. 2. R. Eleazar ben Jose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martha This name of Martha is very frequent in the Talmudick Authors e e e e e e Hieros Schab fol. 3. 4. Isaac bar Samuel bar Martha f f f f f f Bab. Javamoth f. 120. 1. Abba bar Martha the same with Abba bar Minjomi g g g g g g Ibid. cap. 6. hal 4. Joshua ben Gamla married 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martha the Daughter of Baithus She was a very rich Widow h h h h h h Juchas fol. 57. 2. She is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary the Daughter of Baithus with this story of her i i i i i i Eâ—hah rabbâ—bathi fol. 67. 2. Mary the Daughter of Baithus whom Joshua ben Gamla married he being preferred by the King to the High Priestood She had a mind upon a certain day of expiation to see how her Husband performed his office So they laid Tapestry all along from the door of her own House to the Temple that her foot might not touch the ground R. Eleazar ben R. Zadok saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So let me see the consolation of Israel as I saw her bound to the tails of Arabian Horses by the hair of her head and forced to run from Jerusalem to Lydda I could not but repeat that Versicle the tender and delicate Woman in thee c. Deuter. XXVIII 56. k k k k k k Succah fol. 52. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martha the Daughter of Baisuth whether Baisuth and Baithus were convertible or whether it was a mistake of the Transcriber let him that thinks fit make the enquiry whose Son was a mighty strong man among the Priests VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was Mary which anointed c. THAT is Which had anointed the Lord formerly For I. It is fit the Aorist should have its full force Whoever will not grant this let him give a reason why Bethany which was Lazarus his Town should not be called by his name but said the Town of Mary and her Sister Martha Was it not because those names had been
exercise his power and strength to the utmost of what he either could or would because he knew his Champion Christ was strong enough not only to bear his assaults but to overcome them III. He was to overcome not by his Divine power for how easie a matter were it for an omnipotent God to conquer the most potent created Being but his victory must be obtain'd by his obedience his righteousness and his holiness IV. Here then was the rise of that trouble and agony of Christs soul that he was presently to grapple with the utmost rage of the Devil the Divine power in the mean time suspending its activity and leaving him to manage the conflict with those weapons of obedience and righteousness only It was about this therefore that that petition of our Saviour and the answer from Heaven was concern'd which may be gather'd from what follows ver 31. Now shall the Prince of this world be cast out Now is my soul troubled saith he and what shall I say It is not convenient for me to desire to be saved from this hour for for this very purpose did I come that therefore which I would beg of thee O Father is that thou wouldst glorifie thy name thy promise thy decree against the Devil lest he should boast and insult The answer from Heaven to this prayer is I have already glorify'd my name in that victory thou formerly obtainedst over his temptations in the wilderness and I will glorifie my name again in the victory thou shalt have in this combat also Luk. IV. 13. When the Devil had ended all his temptations he departed from him for a season He went away baffled then but now he returns more insolent and much more to be conquer'd And thus now the third time by a witness and voice from Heaven was the Messiah honoured according to his Kingly office As he had been according to his Priestly office when he enter'd upon his Ministry at his Baptism Mat. III. 17. and according to his Prophetick office when he was declar'd to be him that was to be heard Mat. XVII 5. compared with Deut. XVIII 15. VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prince of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prince of this world a sort of phrase much us'd by the Jewish Writers and what they mean by it we may gather from such passages as these l l l l l l Sanbedr fol. 94. 1. When God was about to make Hezekiah the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Prince of the world to him O eternal Lord perform the desire of this just one Where the Gloss is The Prince of this world is the Angel into whose hands the whole world is delivered Who this should be the Masters tell out m m m m m m Bemidb. rabâ— fol. 277. 4. When the Law was deliver'd God brought the Angel of death and said unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole world is in thy power excepting this Nation only the Israelites which I have chosen for my self R. Eliezer the Son of R. Jose the Galilean saith The Angel of death said before the Holy blessed God I am made in the world in vain The Holy blessed God answered and said I have created thee that thou shouldst overlook 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nations of the world excepting this Nation over which thou hast no power l l l l l l Beresh rabb fol. 86. 4. If the Nations of the world should conspire against Israel the Holy blessed God saith to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Prince could not stand before Jacob c. Now the name of the Angel of Death amongst them is Samael m m m m m m Targ. Jonath in Gen. III. 6. And the Woman saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samael the Angel of death and she was afraid c. The places are infinite where this name occurs amongst the Rabbins and they account him the Prince of the Devils n n n n n n Ellâ—h haddâ—bharin rabba fol. 302. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wicked Angel Samael is the Prince of all Satans The Angel of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who hath the power of death that is the Devil Heb. II. 14. They call indeed Beelzebul the Prince of the Devils Matth. XII but that is under a very peculiar notion as I have shown in that place They conceive it to be Samael that deceived Eve So the Targumist before And so Pirke R. Eliezer o o o o o o Cap. 13. The Serpent what things soever he did and what words soever he uttered he did and uttered all from the suggestion of Samael Some of them conceive that it is he that wrastled with Jacob. Hence that which we have quoted already The Holy blessed God saith to the Nations of the World your Prince could not stand before him Your Prince that is the Prince of the Nations whom the Rabbins talk of as appearing to Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the shape of Archilatro or a chief Robber And R. Chaninah bar Chama saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was the Prince of Esau i. e. the Prince of Edom. Now the Prince of Edom was Samael p p p p p p Gloss in Maccoth fol. 12. 1. They have a fiction that the seventy Nations of the world were committed to the government of so many Angels they will hardly allow the Gentiles any good ones which opinion the Greek Version favours in Deut. XXXII 8. When the most high divided the Nations into seventy say they when he separated the Sons of Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He set the bounds of the Nations according to the number of the Angels of God Over these Princes they conceive one Monarch above them all and that is Samael the Angel of Death the Arch-Devil Our Saviour therefore speaks after their common way when he calls the Devil the Prince of this World and the meaning of the phrase is made the more plain if we set it in opposition to that Prince whose Kingdom is not of this world that is the Prince of the world to come Consult Heb. II. 5. How far that Prince of the Nations of the world had exercised his tyranny amongst the Gentiles leading them captive into Sin and Perdition needs no explaining Our Saviour therefore observing at this time some of the Greek that is the Gentiles pressing hard to see him he joyfully declares that the time is coming on apace wherein this Prince must be unseated from his throne and tyranny And I when I shall be lifted up upon the cross and by my death shall destroy him who hath the power of Death then will I draw all Nations out of his dominion and power after me VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have heard out of the Law OUT of the Law that is as the phrase is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the words
lookt toward one another but when they did not then they turn'd their faces toward the walls Thus Onkelos comments upon this place of the Chronicles I hardly think he Targumizeth on the Book for the Targum at least that is in our hands renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both the Cherubins are made of lilly-work VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Touch me not for I am not yet ascended c. THESE words relate to what he had spoken formerly about sending the Comforter and that he would not leave them comfortless c. And this probably Mary Magdalen's mind was intent upon when she fell at his feet and would have embraced them But he I must first ascend to my Father before I can bestow those things upon you which I have promised do not therefore touch me and detain me upon any expectation of that kind but wait for my Ascension rather and go and tell the same things to my Brethren for their encouragement VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whose soever sins ye remit they are remitted HE had formerly given them a power of binding and loosing and therefore probably bestows something more upon them now than what he had conferr'd before For I. It would seem a little incongruous for our Saviour to use an action so new and unwonted such as was his breathing upon them to vest them only with that power which he had before given them II. The power of binding and loosing was concern'd only in the articles and decisions of the Law this power which he now gives them reacht to the sins of mankind That power concern'd the Doctrines this the persons of men Now that we may understand the words that are before us let us a little consider what is said Luk. XXIV 46. Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day And that repentance and remission of sins should be preached in his name among all Nations beginning at Jerusalem Which words we may suppose he spoke before he utter'd what is in this verse And so might there not upon the occasion of those words arise some such scruple as this in the Apostles breasts Is it so indeed must remission of sins be Preached to those in Jerusalem who have stain'd themselves with the blood of the Messiah himself Yes saith he For whose soever sins ye remit they are remitted unto them To this those words of his upon the Cross have some reference Luk. XXIII 34. Father forgive them c. And indeed upon what foundation with what confidence could the Apostles have preacht remission of sins to such wretched men who had so wickedly so cruelly murder'd their own Lord the Lord of life unless authoriz'd to it by a peculiar commission granted to them from their Lord himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whose soever ye retain they are retained Besides the negative included in these words that is If you do not remit them they shall not be remitted there is something superadded that is positive That is I. There is granted to them a power of smiting the rebellious with present death or some bodily stroke II. A power of delivering them over to Satan Whence had St. Peter that power of striking Ananias and Sapphira with so fatal a bolt whence St. Paul that of striking Elymas blind whence of delivering over Hymeneus and Alexander to Satan if not from this very commission given them by Christ Christ himself never exercis'd this power himself it was not one person whom he stroke either with death or any afflictive disease some indeed he raised when they had been dead and infinite numbers of the sick and diseased whom he cured He snatcht several from the power of the Devils he deliver'd none to them That the Apostles therefore might be capable of performing things of so high a nature it was necessary they should be backt and encourag'd by a peculiar authority which if we find not in this clause Whose soever sins ye retain they are retained where should we look for it And therefore when he endows his Apostles with a power which he never thought fit to exercise in his own person no wonder if he does it by a singular and unusual action and that was breathing upon them ver 22. But we must know that whereas amongst other mighty powers conferr'd we reckon that as one viz. delivering over unto Satan we are far from meaning nothing else by it but Excommunication What the Jews themselves meant by that kind of phrase let us see by one instance d d d d d d Succah fol. 53. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those two men of Cush that stood before Solomon Elihoreph and Ahijah the Scribes Sons of Shausha On a certain day Solomon saw the Angel of Death weeping he said why weepest thou He answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because these two Cushites entreat me that they may continue here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solomon deliver'd them over to the Devil who brought them to the borders of Luz and when they were come to the borders of Luz they dy'd Gloss. He calls them Cushites Ironically because they were very beautiful They entreat me that they might continue here For the time of their death was now come But the Angel of death could not take their souls away because it had been decreed that they should not die but at the Gates of Luz Solomon therefore deliver'd them over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Devils for he reign'd over the Devils as it is written And Solomon sat upon the Throne of the Lord for he reigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over those things that are above and those things that are below Josephus also makes mention of the power that Solomon had over Devils e e e e e e Antiq. lib. 8. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God taught him an art against Demons The belief of either of these stories is at the liberty of the Reader Only from the former we may make this observation that a power of delivering over to Satan was even in the Jews opinion divine and miraculous We acknowledg this to have been in the Apostles and in the Apostles only and I know no where if not in the words we are now treating of from whence otherwise the original of this power and authority can be deriv'd III. It seems further that at this very time was granted to the Apostles a commission to confer the Holy Spirit on those whom they found qualify'd and that in these words Receive ye the Holy Ghost i. e. Receive ye it to distribute it to others For although it cannot be deny'd but that they receiv'd the Holy Ghost for other reasons also and to other ends of which we have already discours'd yet is not this great end to be excluded which seem'd the highest and noblest endowment of all viz. that Christ breathing upon them inspir'd them with the Holy
For so was he indeed distinguished from all mortals and Sons of men And God saith he had then begotten him when he had given a token that he was not a meer man by his divine power whereby he had raised him from the dead And according to the tenor of the whole Psalm God is said to have begotten him then when he was ordained King in Sion and all Nations subdued under him Upon which words that passage of our Saviour uttered immediately after he had arisen from the dead is a good Commentary All power is given unto me c. Matth. XXVIII What do those words mean Matth. XXVI 29. I will not henceforth drink of this fruit of the Vine until that day when I drink it new with you in my Fathers Kingdom They seem to look this way viz. I will drink no more of it before my Resurrection For in truth his Resurrection was the beginning of his Kingdom when he had overcome those enemies of his Satan Hell and Death from that time was he begotten and established King in Zion I am mistaken if that of Psal. CX v. 3. doth not in some measure fall in here also which give me leave to render by way of paraphrase into such a sense as this Thy people shall be a willing people in the day of thy power it shall be a willing people in the beauties of holiness it shall be a willing people from the Womb of the morning thine is the dew of thy youth Now the dew of Christ is that quickning power of his by which he can bring the dead to life again Isai. XXVI 19. And the dew of thy youth O Christ is thine That is it is thine own power and vertue that raiseth thee again I would therefore apply those words from the womb of the morning to his Resurrection because the Resurrection of Jesus was the dawn of the new world the morning of the new Creation VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sure mercies of David IT hath been generally observed that this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from the Greek Version in Isai. LV. 3. But it is not so generally remarked that by David was understood the Messiah which yet the Rabbins themselves Kimchi and Ab. Ezra have well observed the following Verse expressly confirming it The Resurrection of our Saviour therefore by the interpretation of the Apostle is said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sure mercies of Christ. And God by his Prophet from whence this clause is taken doth promise the raising again of the Messiah and all the benefits of that Resurrection He had fortold and promised his death Chap. LIII But what mercies could have been hoped for by a dead Messiah had he been always to have continued dead They had been weak and instable kindnesses had they terminated in death He promises mercies therefore firm and stable that were never to have end because they should be always flowing and issuing out of his resurrection Whereas these things are quoted out of the Prophet in the words of the LXX varying a little from the Prophets words and those much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold ye despisers and wonder c. vers 41. it might be enquired in what language the Apostle preached as also in what language Moses and the Prophets were read in that Synagogue vers 15. If we say in the Greek it is a question whether the Pisidians could understand it If we say in the Pisidian language it is hardly to be believed the Bible was then rendred into that language It is remarkable what was quoted above out of Strabo where he mentions four tongues amongst them the Greek and the Pisidian distinct from one another But this I have already discusst in the Notes upon Verse 15. of this Chapter VERS XLI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold ye despisers c. DR Pocock a a a a a a Poc. Miscell 3. here as always very learnedly and accurately examines what the Greek Interpreters Hab. I. read saving in the mean time the reading which the Hebrew Bibles exhibit for it is one thing how the Greek read it and another thing how it should be truly read VERS XLII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Gentiles besought c. IT is all one as to the force of the words as far as I see whether you render them they besought the Gentiles or the Gentiles besought them the later Version hath chiefly obtained but what absurdity is it if we should admit the former And doth not the very order of the words seem to favour it If it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one might have inclined to the later without controversie but being it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is place for doubting And if it were so that the Jews resented the Apostles doctrine so ill that they went out of the Synagogue disturbed and offended as some conjecture and that not improbably we may the easilier imagine that the Apostles besought the Gentiles that tarried behind that they would patiently hear these things again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the next Sabbath I. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Lexicons tell us amongst other things denotes hence forward or hereafter Now this must be noted that this discourse was held in the fore noon for it was that time of the day only that they assembled in the Synagogue in the afternoon they met in Beth Midras Let us consider therefore whether this phrase will not bear this sense They besought that afterwards upon that Sabbath viz. in the afternoon they would hear again such a Sermon And then whether the Gentiles besought the Apostles or the Apostles the Gentiles it dot not alter the case II. Let us inquire whether the Apostles and the Christian Church did not now observe and celebrate the Lord's day It can hardly be denyed and if so then judge whether the Apostles might not invite the Gentiles that they would assemble again the next day that is upon the Christian Sabbath and hear these things again If we yield that the Lord's day is to be called the Sabbath then we shall easily yield that it might be rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbath after And indeed when the speech was amongst the Jews or Judaizing Proselytes it is no wonder if it were called the Sabbath As if the Apostles had said to morrow we celebrate our Sabbath and will you on that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have these words preached to you III. Or let 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the week betwixt the two Sabbaths as that expression must be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I fast twice in the week then as the sense is easie that they besought them the same things might be repeated on the following week so the respect might have more particularly been had to the second and fifth day in the week when they usually meet together in the Synagogue
〈◊〉 Of the Destroyer THE Jews call evil Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Destroyers and good Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministring But I enquire whether the Apostle speaks to this sense in this place For where can we find the people destroyed and slain by an evil Angel They perished indeed by the Pestilence and by the plague for Baal-Peor concerning which the Apostle spake before but here he distinguisheth the destroying of them by the Destroyer from that kind of death Therefore the Apostle seems to me to allude to the notion very usual among the Jews concerning the Angel of death the great destroyer called by them Samael concerning whom among very many things which are related let us produce this only f f f f f f Bava Mezia fol. 36. 1. A Question is propounded of a Cow delivered to a Keeper hired with a price carefully and faithfully to keep her She strayes in a Fen and there dyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the common manner that is by no violent death it is demanded how far the Keeper is guilty And it is determined that if she had perished being devoured by Wolves or drove away by thieves and slain then the Keeper were guilty by reason of negligence But this they say was the work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Angel of death For they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Angel of death had suffered her she had lived in a Thiefs house And the Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel of death â—ight kill her even in the house of him who hired the Keeper You see how they ascribe it to the Angel of death when any violent known and ordinary cause and evident kind of death doth not appear So the Apostle in this place mentioneth the known and evident ways of death serpents pestilence ver 8 9. and now he speaks of the common kind of death and not of some evident plague whereby the whole multitude of those that murmured perished Num. XIV within forty years He saith they perished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that great Destroyer the Angel of Death VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. On whom the ends of the World c. HE saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ends of the Ages not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ends of the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Age in the Scripture very ordinarily is the Jewish age In which sense Circumcision the Passover and other Mosaic rites are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For an age So the Disciples Mat. XXIV 3. enquire of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the end of the age and he answereth concerning the destruction of Jerusalem In the same sense should I render the words of the Apostle Tit. I. 2. To the hope of eternal life which God hath promised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the times of the Jewish ages that is God promised eternal life before the Mosaic Oeconomy that life therfore is not to be expected by the works of the Law of Moses Thus therefore the Apostle speaks in this place These things which were translated in the beginning of the Jewish ages are written for an example to you upon whom the ends of those ages are come And the beginning is like to the end and the end to the beginning Both was forty years both consisted of temptation and unbelief and both ending in the destruction of unbelievers that in the destruction of those that perished in the wilderness this is the destruction of those that believed not in the destruction of the City and Nation VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cup of Blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cup of Blessing So was that Cup in the Passover called over which thanks were given after meat and in which our Saviour instituted the Cup of the Eucharist of which we have spoken largely at Mat. XXVI 27. When therefore the Apostle marks out the Cup of the Lords Supper with the same name as the Jews did their Cup he hath recourse to the first institution of it and implies that giving of thanks was continued over it by Christians although new under another notion Thus his reasoning proceeds as we in the eating of bread and drinking of the Eucharistical Cup communicate of the body and blood of Christ so in eating things offered to Idols men communicate of and with an Idol You communicate of the blood of Christ therefore fly from Idolatry I speak to wise men do you judge of the argument For the very participation of the Eucharist seals you up against Idolatry and things offered to Idols 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For we all partake of one bread The manner of reasoning We all are one body because we partake of one bread recals that to mind which among the Jews was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mixing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion The manner and sense of which learn out of Maimonides g g g g g g In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. By the words of the Scribes saith he it is forbid neighbours to go on the Sabbath day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a place appropriated to one where there is a division into divers habitations unless all the neighbours one the Sabbath Eve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter into communion Therefore Solomon for they make him the author of this Tradition and Custom appoynted that each place be appropriated to one man there where there is a division into divers Habitations and each of the Inhabitans receive there a place proper to himself and some place also is left there common to all so that all have an equal right in it as a Court belonging to many houses which is reckoned a place by right common to all And every place which each hath proper to himself is reckoned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proper place And it is forbid that a man carry any thing from a place proper to himself into the place common to all that is on the Sabbath but let every one use the place appropriate to himself alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until all enter into communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how is that Communion made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They associate together in one food which they prepare on the Eve of the Sabbath as though they would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We all associate together and we have all one food nor does any of us separate a propriety from our neighbour but as we all have an equal right in this place which is left common to us so we have all an equal right in the place which every one takes to himself for his own And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The consorting together which those that dwel among themselves in the same Court make is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Communions of Courts And that consorting together which they make
true when he said Skin for skin and all that a man hath will he give for his life What will any man take for his life to pass it away What jewels what rubies what riches will buy his life from him No he accounts it too precious to part with his life for mony or monies worth And this doth enhance the preciousness of life that it is not only so excellent a being in it self but without it all things are nothing to him that hath lost it Bring a dead man bags of gold and heaps of silver fill his coffin up with pearls and jewels strew his grave with diamonds and rubies there is no hearing no minding no affecting when his jewel that was more worth then all these his life is gone Now who is the Preserver of this dear jewel while we carry it about us Is it we our selves The Psalmist tells us that It is he that made us and not we our selves Psal. C. And reason may tell us that it is he that preserves us and not we our selves For can we any more preserve our lives of our selves than we can give life to our selves When a desperate danger is ready to swallow us up if God withdraw his preserving providence can man bring his life out of danger In Scripture Phrase for a man to put his life in his own hand Judg. XII 3. is to venture it to danger where there is no safety but in the hands of God it is secure while he will take charge of it Feeling is that passage of Daniel to Belshazzar Dan. V. 23. The God in whose hand is thy breath Canst thou take it into thine own hand and there hold it The Jews tell a story of the Angel of death sent to take away the soul of Moses but Moses withstood him and he could not do it but when God saw his time to take it no withstanding The Angel of death in their meaning is the Devil and the Apostle speaks to their opinion Heb. II. 14. That through death he might destroy him that â—ad the power of death that is the Devil Now wherein lies the reason why Satan takes not away our lives when he pleaseth Is it in our selves Would not he think you carry away all men bodily to his den if it were in his power And is it our power that doth restrain him Think of those poor possessed ones in the Gospel whom the Devil hurried so up and down at his pleasure Is it our own power that doth restrain him that he useth not us so When we read or hear such stories have we not cause if we had hearts to look up at a higher power than our own that we are not as they were in his power And was it his courtesie that he spared their lives when God had given him liberty to use their bodies as he did Or was it not that God restrained him you may guess it by Jobs case betwixt whose life and Satans malice against him God had put this bar Only take not away his life But when God himself comes by death resolvedly to take away any mans life whose power is it in to hinder When he is resolved to tear body and soul assunder who shall say what dost thou When he will preserve life no longer who can make it out and preserve it himself The Lord giveth life and the Lord taketh it away in his hand only is the disposal of our life and being Secondly God shews himselves tender of our lives doth not only preserve them but shews that he is tender of them and willing to preserve them God is the fountain of being and giver of life and it is agreeable to his nature to maintain the being of men and their lives but it is not so agreeable to him to destroy them it is said of him that he doth not afflict willingly nor grieve the children of men Lam. III. And he saith of himself that he hath no pleasure in the death of the sinner Ezek. XVIII And no wonder for it is somewhat besides his nature q. d. for it is his nature to give being and not to destroy it Now that God is tender of the lives of men and preservs them willingly and tenderly you have it evidenced in the mouth of three or four witnesses that the truth of it may be established 1. He is tender of the lives of very birds and beasts and therefore forbids all cruelty towards them Balaam for cruelty towards his poor Ass is reproved both by the Angel and the Ass her self And how does God forbid to kill a beast and her young on the same day to take a bird and her young at the same time but if he take the young to let the dam go forbids to seeth a kid in his dams milk and in a word it is a token the Holy Ghost gives of a good man that he is merciful to his very beast 2. Is it not an evidence that God is tender of mens lives when he hath made so severe a Law against murther or taking them away And what strange discoveries hath he made of murthers and murtherers that he that hath taken away a mans life may not go unpunished So tender is God of the life of man that as man hedgeth in a choice tree or plant that he is tender of so hath God mans life with such a siry law as well as he doth also with his providence 3. Doth not God tender the life of man when he would have all men to spin out their lives to life eternal and shewed them a way how to do it if they would but take his way God had rather thy life should reach Heaven and Eternity there than to drop into Hell in the end and be drowned in eternal death And this is one thing amongst others that doth highly enhance the preciousness of mans life that it may be translated to Eternity 4. And Lastly If you yet need any evidence and demonstration of Gods tenderness to mens lives and willingness to preserve them and unwillingness to destroy them look upon your selves as you are alive here this day And whence is it that you are so Can you give any other proper reason than this because God is tender of your lives and is not willing to destroy them Hath he not power enough to have cut them off and destroyed them long ago And have we not given him cause enough to have destroyed them over and over Whence is it then that we are all here this day God hath spared our lives preserved our lives tenderly preserved them or our souls had long ago dwelt in silence And are we not in debt to God for this care and tendering of us Is there nothing to be paid him not one half shekel for all our preservation Doth not all the reason in the world dictate that when we live by him we should live as he would have us that when he spares and preserves our lives we should lead and
killed by a Lion V. That this poor man should suffer so severely for violating but one command of God Eat not and Jeroboam should escape so secure that had violated the greatest command in the two Tables Thou shalt have none other Gods but me and Thou shalt not make unto thy self any graven Image This poor man is induced to sin by another and that by ignorance and he speeds so sore and Jeroboam induceth all Israel to sin and that wilfully and yet he is Jovial and feels and fears no dangers VI. It is something obscure what this old Prophet of Bethel was a true Prophet or a false a good or a bad If a true Prophet why did he lie to him If a false how could he foretel him of his end He was a true Prophet and this poor good man knew that he was a true Prophet and the lie that he told was not with intention of any hurt to him but an officious lie to perswade him to go home with him He desired to have the company of this good man and to give him some entertainment at his house He sees no arguments will perswade him therefore he minteth that lie that an Angel had spoken to him and commanded him to bring him back and so is the poor man deceived and undone In this story of his fatal end we may first consider a little upon the instrument of his death a Lion and then concerning his death and fate it self I. A Lion met him and slew him How much praise have you in Scripture of the Land I. of Canaan that it was the pleasant Land the glory of all Lands Ezek. XX. 15. The Land flowing with milk and honey in multiudes of places A Land upon which the eye of the Lord was from one end of the year to the other A Land of Vineyards and Olive-yards c. And yet how sadly and dangerously was that Land infested with ravenous cruel wild beasts Where almost might a man be safe Samson walking by the vineyard of Timnah a Lion sets upon him and had served him as this Lion served this poor man if he had not met with his match and Samson had been too hard for him And a Lion and a Bear ravin upon Davids flock and had rob'd him of a Lamb and Kid had not he also been too strong for them But every one was not so As Jacob doubted concerning Joseph Certainly an evil beast hath devoured him undoubtedly my son Joseph is so dead What a sad havock was it when about this very place Bethel where the Lion destroys this Peophet two she-Bears at one clap tear in pieces two and forty Children And that passage is very remarkable in the story concerning the battel betwixt Davids men and Absaloms in the wood of Ephraim 2 Sam. XVIII 8. The battel was scattered over the face of all the Country and the wood devoured more people that day than the sword devoured The wood devoured How Why the Lions and Bears and ravenous beasts that were in the wood they pickt the men up as they were scattered up and down and made a greater slaughter than the sword It is something obscure that which is said Deut. VII 22. The Lord thy God will put out these Nations before thee by little and little thou mayst not consume them at once lest the beasts of the field increase upon thee And among other things that might be inquired upon it this might be one why God did not drive out the wild beasts out of the Land as well as he drove the Canaanites out And the answer might be various I. That he might shew that there is no absolute quiet and happiness and security to be expected here Canaan the choice Country upon Earth the only paradise on this side Heaven and yet even Canaan is not without its inconvenience and molestation There were Gardens and Orchards and Vine-yards and Olive-yards but it may be a Lion or Bear lurking in them there was all pleasure and plenty but there were wild and ravenous beasts ranging abroad that one could never say I will walk without danger So would God teach them that it was not their earthly Canaan that they were to look after but they must look higher if they would look for rest and quiet and secure habitation A man sat under his Vine or under his Fig-tree it may be on a suddain a wild beast rusheth upon him and he scapes narrowly if he scape devouring A man is binding sheaves in the field or a woman gleaning and suddainly a Lion or Bear is at their back that there is but a span betwixt them and death if there proved so much This was a very evincing lesson that absolute quiet and safety was not to be had there for all the bravery of the Land but that they must look for another Land of promise if they would be perfectly safe quiet and free from danger II. These wild and ravenous beasts in the Land were as it were a rod or scourge ready in the hand of God to whip transgressors withal as he saw cause as he did this poor transgressor in the Text. And he reckons them among the Plagues and punishments that he used to avenge himself by upon the rebellious Ezek. XIV 15. If I cause noisom beasts to pass through the Land and they spoil it so that it be desolate that no man may pass through because of the noisom beasts And vers 21. How much more when I send my four sore iudgments upon Jerusalem the sword and the famine and the noisom beast and the pestilence You have some emblem of a man persecuted with noisom beasts Amos V. 19. A man flees from a Lion and a Bear meets him and he gets home and leans his head upon the wall and a Serpent bites him And you have a real example of it 2 King XVII 25. They feared not the Lord therefore the Lord sent Lions among them which slew some of them And God doth give this as a promise of a singular blessing Levit. XXVI 6. I will give peace in the land and ye shall lie down and none shall make you afraid and I will rid evil beasts out of the land And how can we choose but remember the mercy of God to this our Land in this particular That no such ravenous dangerous beasts do range in our Nation if men themselves would not be Wolves and Bears and Lions one to another A man may take his journey and never fear being set upon by any wild beast No father sending out his son needs to fear any evil beast devouring him and no mother hath cause to weep with the women of Bethel for their children torn in pieces by he or she-Bears God hath so blessed our Land that such dangers are least feared of us We see no Lions or bears unless it be under grates and bars It is to be bemoaned with tears that we are such Lions and Bears and brute beasts one to another
Yes it is like thou mayest if thou be like him He was a holy a good a righteous man all his time only he was now fallen into one transgression a little before his death and repents of it and is pardoned But thou who thinkest of putting off repentance till thy last time I doubt art in another case He had no sin unrepented of but only this that he had just now committed and that he repented of and is pardoned Thou wilt have all thy sins to repent of at thy latter end and that changeth the case not a little He walked in the ways of repentance and holiness all his life thou thinkest not to do so till thy death A SERMON Preached upon ACTS VII 53. Who have received the Law by the disposition of Angels and have not kept it I Concluded last day with mention how God would have none of his Commandments to be dallied and trifled withal from that dreadful example of the poor Prophet that broke Gods Commandment in eating and drinking in Bethel being cheated into that transgression by the lie of another Prophet and yet he escaped not though his ignorance might something excuse him but a Lion met him by the way and slew him I have chosen these words in the prosecution of that subject to consider a little upon Gods giving his Commands or Laws and mans too common violating them and misdemeanor against them The Law given by the disposition of Angels but men not keeping it The words are the words of Steven pleading for his life and answering that charge that his accusers laid against him of Blasphemy against Moses for that he had said That the rites of Moses should be changed and against the Temple for that he said That holy place and City should be destroyed How he answers particularly to this accusation I shall not trouble you with observing in the conclusion of his speech he comes to speak home to the persons both of them that accused him and of them that sat in judgment upon him He first calls them all stif-necked and uncircumcised both in heart and ears Then he chargeth them all with all resistance of the Holy Ghost speaking by the mouth of the Prophets chargeth their Fathers with persecuting and slaying the Prophets and them with the murther of the great Prophet Christ and concludes his speech with the words before us Who have received the Law by the disposition of Angels and have not kept it In the words is sweet and sower life and death light and darkness Ye received the Law by the disposition of Angels this is like Ezekiels book sweet in the mouth but ye have not kept it that is in the belly as bitter as gall In the former clause you may see Israel before mount Sinai in a happy condition receiving the Law in the latter you may see them a little from it undoing themselves by making a golden Calf And to that particular we might very well apply the words There were thousands of Angels in the Mount when ye received the Law but ye so little kept it that within forty days ye broke the two first Commandments of it viz. Thou shalt have none other Gods before me And Thou shalt not make to thy self any graven Image But it may be questioned whether he saying They received the Law by the Disposition of Angels means the Angels that were attending God when he gave the Law at Sinai True the Scriptures mention frequently the presence of Angels with God when he gave the Law Two only may serve instead of more Deut. XXXIII 2. He came with ten thousands of his holy ones at his right hand was a firy Law for them Psal. LXVIII 17. The charets of God are twenty thousand even thousands of Angels the Lord is among them as in Sinai the holy place But what did the Angels that were there You read not nor hear of a word that they spake but it was the Lord that spake these words and said I am the Lord thy God For the understanding therefore of the Martyrs meaning First We may mention a wild conception of the Jews that say That all they that heard the Law uttered by God from Mount Sinai were by that very hearing made like unto the Angels that they should never have begot children never grown old never died but have been as the Angels had not that unlucky business of the Golden Calf fallen out and that turned them to sinful and mortal men again There is a strange construction in the original Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English renders By the disposition of Angels whereas the word in the strictest propriety should be read Unto the disposition of Angels As if Steven did rub their own opinion upon them as is frequently done by the Apostles and that his meaning should be this You say and conceive that the very receiving of the Law did translate and dispose them that heard it into the very predicat and state of Angels and yet this brave Law you have not kept The Law that you conceit made others Angels you have made but dirt and that that you think had so noble an effect upon them that heard it hath had no good effect upon you at all for ye have not kept it But this Interpretation I shall not insist upon though it be very frequent with the Apostles arguing with the Jews to confute them from their own Opinions and Tenets I shall name but two to you 1 Cor. XI 10. For this cause ought the woman to have power on her head because of the Angels Where the Apostle argues from their own concessions practise and custom And Jude vers 9. Yet Michael the Archangel when contending with the Devil he disputed about the body of Moses Not that ever such a dispute was twixt Michael or Christ and the Devil about Moses body but the Jews have such a conceit and story and we meet with it in their writings and the Apostle useth an argument from their own saying to confute their doing But Secondly If I should say that there were none but Angels on the top of Mount Sinai at the giving of the Law I should speak but the language of Steven that speaks the words that we have in hand at vers 38. This Moses is he that was in the Church in the wilderness with the Angel which spake to him in the Mount Sinai It is said God spake all these words and said and yet Steven saith It was the Angel that spake to him in Mount Sinai But he means the Angel of the Covenant the Lord Christ the Arch-angel or the chief or Lord of all the Angels And here let an Arian or Socinian that denies the Godhead of Christ compare Moses and Steven together and learn to acknowledge the truth Moses saith it was God that spake to him in Mount Sinai Steven saith It was the Angel viz. The Angel of the Covenant Christ who as the Apostle saies is God
any Resurrection It follows Neither Angel nor Spirit Now why he should deny this is a great deal harder to find out than to find out why he denyed the Resurrection For that he denyed because he could not find mention of it in plain terms in all Moses But he finds mention of Angels and Spirits in terms plain enough there There is indeed no mention in Moses of the creation of Angels in the History of the Creation And that might haply give the Sadducee occasion to think there were no such creatures made But then what will he say when he meets with the mention of Angels so frequently after Gen. XXXII 1. Jacob went on his way and the Angels of God met him And Jacob called the name of that place Mahanaim that is two Armies viz. The army of the Angels that met him and the other army or great train of his own Family An Army of Angels then and not one now Thousands of Angels at Sinai Deut. XXXIII 2. and not one extant now What could a Sadducee think was become of those Angels of which there is so frequent mention in Moses Were they dead and not in being or were they confined to Heaven and no more to converse with men It is not easie to unriddle an Hereticks fancy a Sadducees mistery And it is very excusable ignorance to be ignorant of the depths of Satan of the depths of a Sadducean Heretick There is not indeed mention of Spirits in Moses in such plain terms but only of the Spirit of God and the Spirit of Men. But though there were no more yet one would have thought that enough to have stopped his mouth that he should not say There was no Spirit when it is said in the very second verse in all Moses The Spirit of God moved upon the face of the Waters And Numb XXVII 16. Let the Lord the God of the Spirits of all flesh set a man over the congregation The First that offers it self to our consideration in this case is The distinction that is I. here made twixt Angels and Spirits Neither Angel nor Spirit And in the next verse The Pharisees cry out We find no evil in this man but if a Spirit or Angel have spoken to him let us not fight against God Where the question is What is meant by a Spirit thus distinguisht from Angels when the Angels themselves are called Spirits A further distinction of the Jews may help to clear this They in their writings thus distinguish Angels and Spirits and Devils And among other sayings that hold out this distinction they have this All things are subservient to the will and command of the Holy Blessed God Angels and Spirits and Devils Where what is meant by Angels and Devils is easie to understand but what is meant by Spirit when so distinguisht from both viz. walking Ghosts of the dead as they supposed or Spectra appearing in the shape of this or that Person that was dead So the appearing of a representation of Samuel raised by the Witch of Endor they would account a Spirit And that remarkable passage Luke XXIV 36 37. As they thus spake Jesus himself stood in the midst of them and saith unto them Peace be unto you But they were terrified and affrighted and supposed they had seen a Spirit That is They did not think that it was Jesus in his own person that stood in the midst of them but some apparition only in his shape Now the Pharisees thought there were such Ghosts and Apparitions And so did the Heathen also conceive And Tully a Heathen from that very thing doth plead the Immortality of the Soul For saith he since men that are dead appear to the living it is a sign that they also live though they be dead and that they are not quite extinguished That there have been and may be such Apparitions there is no question and Histories give us some instances in this kind As one among many that famous story of the Ghost of Julius Cesar after his being murthered in the Senate appearing to Brutus who had had a chief hand in the murther and telling him Videâ—is me apud Philippos Thou shalt see me again at Philippi And so he did And the very forbidding of Necromancy in Scripture doth argue that there may be such Apparitions Deut. XVIII 10 11. There shall not be found among you an Inchanter or a Witch or a Charmer or a consulter with familiar Spirits or a Wizzard or a Necromancer Now what is a Necromancer The very Greek word speaks it that it is one that consults or asks Council of the Dead as the Witch of Endor would do of Samuel And there is a hint of such a thing Esai VIII 19. should not a people seek unto their God should they seek for the living to the dead Now though the Pharisees with the Law condemned this wickedness and witchcraft of consulting the dead yet if any such Apparition offered it self voluntary without such calling forth by Sorcery they accounted it to be harkened to Therefore they say If a Spirit or an Angel have spoken to him let us not fight against God But the Sadducees denied there was any such thing as Spirit or Angel Where a Second question ariseth Whether they thought there were no such Incorporeal II. substances as Angels or Spirits Or whether their meaning was that the appearing of Angels and Spirits was now ceased and to be no more There is an expression something like this later Joh. VII 39. The Holy Ghost was not yet because Jesus was not yet glorified The Holy Ghost was not yet for so the original Greek hath it exactly And was there ever a time when the Holy Ghost was not in being Our English hath well resolved it in adding one word The Holy Ghost was not yet given He was in being from all Eternity but he was not given and bestowed upon men as he was to be when Jesus should be glorified And so in that answer of certain Ephesians to Paul Act. 19. 2. We have not so much as heard whether there be any Holy Ghost Yes they had heard that a thousand times over that there was an Holy Ghost But their meaning is we have not heard whether he be restored again to Israel since his departing away after the death of Zechary and Malachi and those last Prophets So if the Sadducees did acknowledg such things in being as Angels and Spirits yet they might deny that such things were in acting then No appearing of Angels and Spirits then for that was clean vanished It was most true that after the death of those last Prophets the Spirit of Prophesie and Revelation departed from Israel till the coming in of the Gospel For a matter of four hundred years no Vision no Prophesie no appearing of Angels no Oracle by Urim and Thummim no extraordinary gifts of the Holy Ghost Samsons locks and strength shaved off and gone And those great privileges that that people had
conquer Hell then If he did what was it with What did his Soul there to conquer Hell How he conquered Hell and Death by dying and rising we can tell but how his Soul conquered with bare going thither who can tell you Or did he augment the torments of the Devils and damned That needed not nor indeed could it be done as I shall shew afterwards What then did Christs Soul there in its Triumph unless as He Veni vidi vici I came I saw I overcame it conquered Hell by looking into it Natura nihil facit frustra Nature does nothing in vain much less the God of nature And Christ in his life time never did spoke thought any thing in vain And it is unhansom to think that his Soul after death should go out of the bosom of his Father into Hell to do no body can imagine what For who can tell what it did in Triumphing there II. Was not Christ under his Humiliation till his Resurrection Was he not under it whilst he lay in the grave He himself accounts it so Psal. XVI 10. Thou wilt not suffer my Soul being in the state of separation my Body to see corruption to be trampled on by death to be triumphed over by Satan that yet had it there If you imagine his Soul triumphing or vapouring in Hell for I cannot imagine what it should do there unless to vapour how might Satan vapour again Thou Soul of Jesus dost thou come to triumph here Of what I pray thee Have I not cause to triumph over thee Have I not procured his death Banished thee out of his body and got it into the grave And dost thou come to triumph here Let us first see whether he can get out from among the dead before we talk of his triumph over him that had the power of death So that if we should yield to so needless a point as Christs going to triumph in Hell yet certainly it would be but very unseasonable to have gone thither when he had not yet conquered but his body was still under death and as yet under the conquest of Satan This had been to triumph before Victory as Benhadads vapour was to Ahab when he received that answer Let not him that girdeth on his sword boast himself as he that putteth it off The beginning of Christs Kingdom was his Resurrection for then had he conquered death and him that had the power of death the Devil And so the Scripture generally states it I need cite no proof but two of his own speeches Matth. XXVI 29. I will not drink henceforth of this fruit of the Vine until that day when I drink it new with you in my Fathers Kingdom that is after my Resurrection when I have conquered the Enemies of God and set up his Kingdom And Matth. XXVIII 18. And Jesus came and spake unto them saying All power is given unto me in Heaven and in Earth And this was after his Resurrection But is it not improper to dream of a Triumph before a Conquest That Christ should Triumph as King before he had put on his Kingdom As Esth. V. 3. On the third day she put on the Kingdom For so it is in the Hebrew The days before she had been under fasting mourning humiliation and that was not a time of Royalty and Triumph So on the third day Christ rose and put on his Kingdom the days before he had been under death had abased himself a very unfit and unseasonable time for his Soul to go and triumph III. As concerning Christs triumphing over Devils His Victory over Satan was of another kind of nature than to go amongst them to shew terribly or speak terribly for what else can we imagine his Soul did in that Triumph in Hell It is said Heb. II. 14. That through death he might destroy him that had the power of death that is the Devil Destroy him How We may say of him as he of the Traitor Vivit etiam in Senatum venit He lives yea he comes into the Council-house So Is the Devil destroyed He is alive walketh rageth ruleth He walked about the Earth before Christs death Job I. So hath he done ever since 1 Pet. V. 8. Your adversary the Devil as a roaring Lion walketh about seeking whom he may devour He was a murtherer from the beginning to Christs death Joh. VIII 44. So hath he been ever since he goes about seeking to devour and he doth devour He wrought in the children of disobedience before and he now worketh Eph. II. 2. And how hath Christ conquered destroyed him You must look for the Conquest and Triumph of Christ over him not so much in destroying his Person as destroying his Works 1 Joh. III. 8. For this purpose the son of God was manifested that he might destroy the works of the Devil I might here speak of many things I shall only mention two or three particulars wherein the Victory of Christ over the Devil by his death doth consist 1. By his death he hath conquered the very clamors of Satan paying a ransom for all his people Rom. VIII 33. Who shall lay any thing to the charge of Gods elect Satan is ready to say I lay a charge and claim to them for they have been disobedient But Christ hath paid a satisfaction for all their disobedience Satan thou art cast in thy suit the debt is paid How is the Devil confounded at the loss of such a prize as he expected And how does the Death and Merits of Christ here Triumph Now Goliah David defies thee touch one in the Camp of Israel if you can or dare they are all redeemed and ransomed thou hast nothing to do with them And the ransomed of the Lord shall go to Sion with everlasting joy Rejoyce O Heathens for the false accuser is cast out Here is a glorious Triumph by the righteousness and holiness of Christ delivering all his people 2. By his death he brake the partition wall and brings in the Heathen Oh! how did Satan hold them in slavery Pharaoh let my people go No. I know not the Lord nor will I let them go But thou shalt be brought to it and by the death of a Paschal Lamb they shall go whether thou wilt or no. Two thousand years had they been in his slavery sure thought he this shall be for ever But by the death of poor despised Jesus at Jerusalem the prison doors are open and all these captives are gone free Rejoyce ye prisoners of hope as they are called Zech. IX 11 12. I cannot but think of the case of Paul and Silas Act. XVI in an inner prison their feet in the stocks the doors fast and a strong guard and there comes one shake and all fly open and all the prisoners are loosed Jaylor what sayest thou now Thou mayst even draw thy sword and end thy self all thy prisoners are gone 3. Nay yet further Jaylor thou must to prison thy self Ponder on those words Rev. XX. 1
〈◊〉 〈◊〉 〈◊〉 〈◊〉 what and how translated 1159 1160 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead 790 Φ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently denotes sinful corruption 708 709 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lights the Jewish Feast of Dedication so called and why 1039 Ω 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beautiful whence derived and what Gate of the Temple was signified by it Page 649 THE Fourth TABLE or Alphabetical Index is of Things or Principal Matters contained in the Second Volume A. ABEL what Page 367 Abilene what 366 367 Abraham's Bosome a Jewish Phrase for an hap py state p. 455 456. The ridiculous Notion the Rhemists have upon it p. 455. Son of Abraham by Faith and Nature what p. 467. Abraham's Seed the being of it much gloried in by the Jews p. 566. Several things of Abraham's History p. 665. What he bought in the Land of Canaan 669 670 Absolom was a Nazarite and for that reason wore long hair 774 Acceptance with God and coming to him is only through Christ. 1261 1262 Achzib it and Chezib changed into Ecdippa the Name of a place 61 Acon is a City of Galilee where there was a Bath of Venus 60 Actings of God extraordinary are not mens ordinary Rule 1276 Adam the City was in Perea this was the Centural Place where the waters parted when Israel entred Jordan 82 Adam although at first holy yet had not the Spirit of Revelation p. 1046. He had not the Spirit of Sanctification nor of Prophesie p. 1150. Before his fall he is compared with a Believer sanctified p. 1152 1153. The fall of Adam and the fall of Angels compared together p. 1285. His Story is all wonder p. 1303. Adam and Eve believed and obtained Life p. 1303. A view of their Story in nine Particulars p. 1303 1304. The means of their believing and their condition under believing p. 1304. Adam fell on the sixth Day of the Creation viz. on the Day he was created p. 1323. The proof of this p. 1323 1324. He was created about nine a Clock in the Morning fell about Noon Christ was promised about three a Clock in the Afternoon p. 1324. A new Creation or Redemption was performed on the day that Adam was created p. 1325. Adam's first Sermon to his family the matter of it supposed p. 1327. Adam not created mortal against the Socinians 1353 Adoption or Sonship as referring to God how understood by the Jews 521 533 Adulteress how punished 563 Adultery the only case in which Christ permitted a Bill of divorce p. 148. The Divine Laws concerning it p. 218. How does the Law of Death for Adultery and that of Divorce consiâ—t together p. 218. Adultery practised probably in the Temple Court of the Jews in our Saviours time p. 1080. The story of the Adulterous Woman recorded John the 8. left out of some of the Ancient Greek Testaments and the first Printed Syriack and also some Latine Translations and the reason of this omission p. 1079 1080. Adultery is so common among the Jews that the custom of trying the Adulterous Woman by bitter water mentioned Numb 5. was omitted the pretended reason for this omission 1080 1111 Affairs and Times of Men how God knows and dates them 1250 c. Affliction of the people of God the duration of it is determined by the Lord. 1248 to 1251 Agapae or Love Feast they were appendages to the Lords Supper also they were when strangers were entertained in each Church at the cost of the Church Page 774 to 776 Age of Man the several abatements of it as to length at what time these abatements were made 1066 Aleph and Ain The mystical Jewish Doctors did not distinguish them 79 Alms why taken for Righteousness p. 153 c. The ordinary Alms of the Jews is divided into three parts what they put into the Alms Dish for the Poor of the World What into the Chest for the Poor of the City only What they lest in the field ungathered Whether a Trumpet was sounded when they did their Alms p. 154. 155. Alms given to the Poor of what nature they were to be 467 Almon and Alemoth the same 42 Altar the Rings and the Laver thereof described p. 33 34. What it was to leave a gift before the Altar p. 143. When or at what time the Ashes were swept off it p. 618. The several Offices belonging to it p. 765. The zeal of the Officers to serve at it p. 765. The custom of fetching water at the Fountain Siloam and pouring it on the Altar what it signified p. 1039. Altar put for the Communion Table but in a wrong sence p. 1259. Altar put for Christ how 1259 1260 Amana or Amanah a Mountain and a River 62 Amen verily why so much used by Christ p. 137. Why used double and single p. 533. All used Amen after Prayer or Thanksgiving p. 786. But not in the Temple for there they used another Clause instead of it p. 1139. Orphan Amen was when he that answered Amen knew not what he answered to 786 Amulets Charms Mutterings Exorcisms what 243 Anabaptists refuted 1125 1127 1128 1133 Ananias the madness of his sin his degree supposed to be higher than the Vulgar p. 655 656. Two of the Name one famous 698 Anathema sounds all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem it s taken in a threefold sence p. 795. To be Anathema from Christ what 1295 1296 Angels Doemons and Spirits distinguished among the Jews p. 483. Angels for Prophets and Ministers p. 674. Angels sometimes put on the shape of Men. p. 683 684. Angels foolishly denyed by the Sadducees p. 702 1282 c. The Jews called evil Angels Destroyers or Angels of Death and good Angels Ministring Angels p. 767 Angels put for Devils p. 754. Angels put for Devils Ministers and Messengers p. 773. Angels sight for the Church of God p. 1163. The Devil is called the Angel of Death by the Jews p. 1209. Christ is called the Angel by Stephen the Proto-Martyr upon the account of his delivering the Law on Mount Sinai this proves him to be God against the Arian and Socinian p. 1229. Angel and Angels for Christ Prophets and Ministers p. 1229. Why in some cases they are ranked with Christ and God p. 1268. Angels can will nothing but as God willeth 1268. The Fall of Angels and the Fall of Adam compared together p. 1285. Angels in probability were created the first Day with the Heavens p. 1323 1324. They fell not before Man was created 1324 Anger or wrath of God this Christ did not undergo but only the Justice of God in his sufferings 1348 1349 1350 Anointing of Bodies and Heads among the Jews had a threefold reason used for superstition little differing from a magical Design p. 161 162. The Anointing mentioned in the Epistle of James was for health but opposed to the Magical Anointing of the Jews p. 162. Anointing with precious Ointment when and wherefore used p. 352. Anointing
not altogether groundless That since God had made those waters of so high a resemblance as to betoken so high a Kingdom and since that that resemblance held out by God himself had brought those waters into so high an esteem and observation with the people It pleased him against the coming and appearing of that promised King and Kingdom to honour and indue those waters with such soveraign and healing virtue as the story we are upon speaketh of that as they had hitherto represented his Kingdom so their healing virtue given them against his appearing did represent his healing power as Mal. 4. 2. And not only that but also gave occasion to the people to think that the glory of Davids Kingdom was near at hand when such unwonted and wondrous excellency did now appear in those waters that did signifie it So when the time of the promise to Israel in Egypt drew nigh God bestowed a miraculous and supernatural course of nature if we may so call it for the Generation and Birth of their children Act. 7. 17. V. I shall not strive to conclude any under this opinion with me I shall only conclude with two things which are remarkable about the waters of Siloam from which Fountain I do suppose the waters of Bethesda to have their flowing 1. The first is that as this collection of Siloam waters in Bethesda was honoured with this miraculous virtue of healing of all diseases so that in Joh. 9. Christ honoured the other pool that was filled from Siloam with the miraculous cure of eyes born blind 2. Secondly Let it be observed how strangely and one would wonder to what purpose the Holy Ghost doth construe the Hebrew word Siloam into a Greek expression Joh. 9. 7. Go wash in the Pool of Siloam which is by interpretation sent Who sent Let the Reader but examine whether he can find any to whom the construction may so properly be applied as to Christ sent of God whom that Fountain or waters signified §. Having five Porches We observed before that these Porches are to be understood for Cloister walks five in number according to the quinque lateral or five-angle form of the pool and place for so it is more proper to hold concerning the number rather than to look after allusions and allegories about it which give but little satisfaction as to the historical matter whether these Cloisters were built before the healing virtue of the water first appeared for the conveniency of those that had occasion to come to the waters or after the appearing of that miraculous excellency for the accommodation of them that stayed there for healing it is not much worth the labour to inquire and there is but little hope to find it out It is more generally thought that they were built upon the latter occasion and so we leave them The general silence of the Jews about the race and wondrous virtue of this pool is something strange who in the abundant praises and privileges and particulars of Jerusalem which they give yet speak not one syllable that I have ever found towards the story of Bethesda though it might have been a story of so remarkable recognisance which makes me the rather to believe that this healing virtue of it was and was taken for a presage of the near approach of the Messias as we have spoken because they to weaken the truth of his coming have subtilly been silent in such a matter I may not utterly omit to say something about the opinions of others concerning the soveraign efficacy of these waters the two that are the most current and that carry the fairest probability and colour with them are these 1. That in this pool the Sacrifices were washed and God would honour the rite of Sacrifice with such a miraculous work in the place where they were washed and fitted for the Altar which if the thing were true were not impertinent in the application but the truth I question For if they mean that the beasts that were to be sacrificed were washed here whilst they were alive as some and those not a few will have it it is neither to be proved by the Scripture nor dreamed of by any Jews that write upon that subject that any sacrificed beast was to be washed till he was slain But if they mean that the inwards of the slain Sacrifice was washed here as the inwards indeed were the only things except the legs that were to be washed Lev. 1. 9. it is easie to be proved by Scripture that the inwards were washed at the Temple and never brought out thence and the Talmudists shew us a room at the Temple for this very purpose called The washing room which we have spoken of in its place where they had their first scouring and marble Tables in the Court where they had a second 2. Another opinion is that God by this wondrous virtue of Bethesda waters would antedate as it were honour to the waters of Baptism which was now to come in But might not the Pharisees as well misconstrue the matter and say it sealed the honour of their washings which were of use already and so long before as well as of Baptism that was now coming in I am not ignorant of the conception of Tremellius in this matter in his marginal notes to Nehem. 3. but when I consider what kind of man Eliashib was to whom that opinion refers so much I can see but little satisfaction in that conjecture especially considering how dead the appearing of Angels or miracles had been from the times of Eliashib till near the appearing of Christ in humane flesh Vers. 4. For an Angel went down at a certain season c. It is but a kind of labour lost to stand to debate whether this season were fixed to all the three festivals or to Passover time alone or to Pentecost alone or to some other determinate time of the year for these opinions are severally asserted it is most probable the time was uncertain and the waiters there could not guess when the Angel would come but stood in continual expectation and attendance for his coming Whether he appeared in visible shape is also questionable but though he were not to be seen which is the more probable yet did he give so visible and apparent evidence of his being there by troubling the water either causing it to boyl or tumble in waves or some such thing that the parties present did perceive well enough when he was come The Lord would use an Angel in this imployment and the Angel must use the troubling of the water for the healing effect not only because it is Gods ordinary way of providence to use the ministration of Angels in such things nor altogether because the meer troubling of the water did produce such an efficacy but because the people might the more visibly observe the restoring of sensible ministration of Angels and of works miraculous which had been either a very meer stranger or if at
all appearing exceeding rare ever since the death of the last Prophets or thereabout And upon this reason I cannot but hold that this miraculous virtue was but of a later date because miracles and Angels had not been so conspicuous among them till near Christs coming Vers. 5. A certain man which had an infirmity 38. years Our Saviour is pleased to choose out for his cure a man and malady of the longest languishing and of the greatest unlikelihood of recovery If we run back these eight and thirty years to the first beginning of his infirmity we shall find that he was entred into this his disease seven years and an half before Christ was born for Christ was now compleat thirty years old and an half and it may be his disease was as old as was this virtue of Bethesda waters It began upon him immediately after the Temple was finished and completed by Herod as it will appear to him that will calculate and compute the times Now I should assoon date this healing virtue of Bethesda from about those times as any times I can think upon For as the providence of God did bring on and usher in the coming of the Messias when it drew near by several dispensations and degrees so the bringing of the Temple to the highest glory that ever it must have but only that the King of glory came into it and the restoring of Angelical and miraculous administrations were not the least of those dispensations But be it how it will whether the mans disease were as old as the pools virtue or no it was so old as doubtless the oldest in all the pack and as to glorifie the power of Christ most singularly in the healing of it Vers. 6. He saith unto him Wilt thou be made whole Christ doth not question this as doubting of his desire but to stir up his faith and expectation His lying and waiting there so long did resolve the question That he would be made whole but the greater question was Whether he had faith to be healed as Acts 14. 7. and that our Saviour puts to trial by this interrogation Vers. 8. Iesus saith unto him Rise take up thy bed and walk Here is a question also not unjustly moved Why would Christ injoyn him to carry his bed on the Sabbath day It was contrary to the letter of the Law Jer. 17. 21 22. Bear no burden on the Sabbath day c. It was extreamly contrary to their Traditions For bringing a thing out and in from one place to another was a work and one of the special works forbidden to be done on the Sabbath day Mayim in Shab per. 12. And he that carryeth any thing on the Sabbath in his right hand or left or in his bosom or upon his shoulder he is guilty Talm. in Sab. per. 10. And it was dangerous to bring him either to whipping or to suffer death The most general answer that is given is that Christ would have him hereby to shew that he was perfectly and entirely healed when he that could not stir before is able now to carry his bed and so by this action at once he gives a publick testimony of the benefit received and an evident demonstration of the perfectness of the cure But both these might have been done abundantly only by his walking sound and well seeing that he could not walk nor stir of so long before A man that had been so diseased so long a space and had lain at these waters so great a time for him now to walk strongly and well would shew the benefit received and the cure done as well as walking with his bed on his back There was therefore more in this command of Christ than what did barely refer to the publication of the miracle and that may be apprehended to have been partly in respect of the man and partly in respect of the day In respect of the man it was to trie his faith and obedience whether upon the command of Christ he durst and would venture upon so hazardous an action as to carry his bed on the Sabbath day which might prove death or sore beating to him and he relies upon the word of him that commanded and casts off fear and does it And to this sense his own words do construe the command when the Jews question him upon the fact He that made me whole gave me warrant to do it for he bad me and said Take up thy bed and walk He whose power was able for such a cure his word was warrant for such an action And as our Saviour stirs up his faith in his question before Wilt thou be made whole so he tries what it is in this command Take up thy bed and carry it home for so we must construe that Christ ment by walking from the like expression Mark 2. 9. with vers 11. In respect of the day it was to shew Christs power over the Sabbath And as in healing of the palsick man Mark 2. 9. he would not only shew his power over the disease but also over sin and so forgave it So it pleased him in this passage to shew his power over the Sabbath to dispence with it and to dispose of it as he thought good as he shewed his command over the malady that he cured And here is the first apparent sign toward the shaking and alteration of the Sabbath in regard of the day that we meet withall and indeed a greater we hardly meet with till the the alteration of the day came To heal diseases and to pluck off ears of corn for necessary repast on the Sabbath day had their warrant even in the Law it self and in all reason but to enjoin this man to carry his bed on that day and to bear it home whereas the bed might very well have lain there till the Sabbath was over and his home was no one knows how far off certainly it sheweth that he intended to shew his authority over the Sabbath and to try the mans faith and obedience in a singular manner It was easie to foresee how offensive and unpleasing this would be to the Jews for it stuck with them a long time after Joh. 7. 23. and how dangerous it might prove to the man himself and yet he purposely puts him upon it that he might hereby assert his own divine power and God-head as it appeareth by his arguing for it when they cavil at him all along the Chapter Even the same power that could warrant Abraham to sacrifice his own son and Joshua to march about Jericho on the Sabbath day Vers. 14. Afterward Iesus findeth him in the Temple c. The Faith and Obedience of the man upon Christs command though it were of so nice consequence do argue to us that his appearance at the Temple was to render his thanks for the great benefit he had received The poor wretch had hardly been at this Temple for eight and thirty years together the date of Israels wandring