I might mention the care and regard he ever had to the family of the Cottons And I do remember that when I was a Student of Katharine Hall there was one who was a Cotton and an heir of that Family was likewise a Student and admitted there by the Doctors means over whom he had a more especial Eye and frequently had him sent for into his Lodgings to eat with him and confer with him and to shew kindness to him for Jonathans I mean his Great Uncles sake And out of respect to that dear name he caused one of his sons to be called Cottonus Nay he loved the very name of Bellaport the seat of Sir Rowland And I have a Letter which Sir Rowland wrote Anno 1629. in answer to his Epistle Dedicatory to him before his first Book that he published this beloved Letter the Doctor preserved unto his dying day as a kind of Sacred Relique upon which was wrote with his own hand Sir Rowland Cottons Letter And for a conclusion of our Discourse of Sir Rowland Cotton whom we have spoke so largely of and of whom Dr. Lightfoot could never talk enough hear the Conclusion of his Funeral Sermon upon him prepared though not Preached upon what occasion I know not That blessed Soul that is now with God in the night of its departure laid the burthen of this present Work upon me in these words You are my old acquaintance do me the last Office of a Friend make my funeral Sermon but praise me not A hard task Fathers and Brethren is laid upon me when I who of all Men this day have the greatest cause to mourn for his loss that is departed should of all Men this day be allowed the least liberty of mourning because of this present work And a strange task Fathers and Brethren is laid upon me when I must make to you all a Funeral Sermon and yet must tell to none of you for whom t is made For if I do but call him Sir Rowland Cotton I commend him It was not a time to say so then but now I dare say it over again a hard task Fathers and Brethren is laid upon me when I must have much cause of tears for his death and yet not be allowed to weep and such reason of remembrance of his life and yet be denyed to praise I obey Blest Soul I obey but I am full I cannot hold Dispence with me something for I cannot hold It is for your sake Worthy Audience that I must hold tears lest they should hinder my speech Be pleased to give me liberty of speech in recompence of my restrained tears And it is for thy sake Blest Soul that I must withhold commendation lest I should break thy command give me liberty of indignation against that command in recompence of my restraint from thy Commendation Meus Tuus noster imo Christi as Hierom of Nepotianus so we of him whose departure we may commemorate My Sir Rowland Cotton Yours the Countries nay Christs hath forsaken us and because Christs therefore he hath forsaken us to go to him whose he wholly was Oh! that my head were waters or rather words for only that manner of mourning and my Tongue a fountain of tears for only that instrument of weeping is allowed me now that I might weep day and night not for him that is gone for he is gone where he always was and where he would be but for my self but for you but for the Country It is not my ambition but my sorrow that I claim the first place and to be first served in this heavy dole of lamentation For I have lost I cannot tell you what My Noble Patron my best Friend my Father my my Self I should lose if I should but begin to tell what he was to me Why should I speak more For should I speak my self away I could never speak enough Oh! my Father my Father the Chariot of Israel and the Horseman thereof How thy love to me was wonderful passing the love of Women And is it nothing to you O ye that sâ—â— by Behold and see if there be any sorrow like unto my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fierce anger He it was that first laid the foundation of my poor Studies and always watered them with his discourse and encouragement and now the Lord hath taken my Master from my head He it was under whose branches I sheltred when any storm was up and now my Tree of defence is cut down He it was that was my Oracle both for things of this life and of a better and now my Prophet is not any more He it was that was all things to me that man could be but now can be nothing to me but sorrow And is this nothing to you O all ye that sit by Yes the Cup is gone among you also and a great Man is fallen in your Israel Hath not the Magistracy hath not the Gentry hath not the Country lost such a Man as was But you must speak out the rest for his Command stops my mouth You of the Magistracy know how he had Wisdom in an high degree as was his calling and withal care and conscience answerable to his Wisdom to discharge his calling And you may commend this rarity in him I dare not You of the Gentry know that he was a prime Flower in your Garland that he spake a true Gentleman in all his actions in his comportment in his attendance in his talk once for all in his hospitality even to admiration and you may commend him I dare not c. A sensible strain of Rhetorick which passion and inward sorrow had as large a share in dictating as Art XIII His Relations HAving expatiated thus largely in our notices of this Man that we may omit nothing that is material we will now begin to consider him in his more private and personal capacity His Reverend Father had five Sons whereof our John was the second His eldest was Thomas the only of all his Sons bred to a secular employment being a trades Man The third Peter a very ingenious Man and practised Physick in Uttoxeter and besides his Art he was of great usefulness in that Country and often in Commissions for ending of differences He also had intended to have writ the Life of his Brother Dr. John Lightfoot but was prevented by death The next was Josiah who succeeded his Brother Dr. Lightfoot in his Living of Ashley the only of the Brothers now living The youngest was Samuel a Minister also but long since deceased And as it was his Honour that he was derived of an honest and gentile stock by both Father and Mother so it was a part of his Happiness that God blest him with a Posterity He was twice married and both times into Families of Worship His first Wife was Joyce the Daughter of Crompton of Staffordshire Esquire a Gentleman of a very antient
the house of Rimmon the Lord pardon thy servant for this thing for so should the words be rendred as craving pardon for Idolatry past and not begging leave to be Idolatrous for the time to come Gehazies covetousness brings upon him Naamans Leprosie the Text hath divinely omitted a letter in one word that it might the more brand him with a blot for this his villany I will run after Naaman saith he and will take of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blot instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat ver 20. The third year Elisha maketh Iron to swim preventeth the Syrians ambushments and striketh those with blindness that were sent to catch him and bringeth them into the middest of Samaria and there feasteth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 6. 23. So the bands of Syria came no more as yet into the land of Israel for so the very next verse teacheth that it should be translated for it relateth that after this Benhadad gathered all his Host and besieged Samaria So is the like passage to be rendred 2 King 24. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the King of Aegypt came no more as yet or at that time out of his Land for in Jer. 37. 5. The King of Aegypt is a foot with his Army and abroad again The fourth year Jehoshaphat dieth Edom rebelleth and shaketh off Judahs yoke which David had laid upon them Till Jorams time there was no King in Edom of absolute power and rule but a Deputy under the Kings of Judah was King 1 King 22. 47. but now Edom revolteth from under the hand of Judah and made a King over themselves 2 King 8. 20. Then Libnah revolteth also Joram goeth against them and by night smiteth their Squadrons which were pitched about him to give him battel the next morning The fifth year Samaria is besieged by Benhadad and the famine becomes so great in the City that women eat their own Children as Deut. 28. 53. 56. and men women and children eat Doves dung All the fault is laid upon Elisha and he must be beheaded but he foretelleth a suddain and wonderful delivery and a strange and miraculous plenty which accordingly came to pass An unbelieving Prince is trod to death The sixth year Philistims and Arabians oppress Joram King of Judah and captive his wives and children leaving him only one son behind Here he is met with for the murder of his own Brethren The seventh year Joram is fallen into the sad disease of his bowels 2 Chron. 21. 19. And it came to pass after the end of two years his bowels fell out by reason of his sickness for he shewed no bowels to his brethren This year the famine endeth at Harvest and at that Harvest the Shunamites child dieth and is recovered by Elisha his death and reviving is related instantly after the Story of his birth though when he died he was able to follow the reapers because his Story might be related together and not long after his Mother goeth to the King to beg and petition to be setled in her estate again and there she finds leprous Gehazi with him The first verse of Chapter 8. should chronically be translated as of the time past Now Elisha had spoken to the woman c. ver 2. And the woman had risen and done after the saying of the man of God c. This year Elisha is at Damaseus Benhadad sick Hazael stifles him with a wet cloth and reigns in his stead 2 CHRON. XXII to ver 10. 2 KING VIII 25. to the end World 3117 Iehoram 8 Iehoram 12 Division 88 AHAZIAH the son of Joram reigneth and dieth this year by the sword of Jehu 2 King 8. 26. In the twelfth year of Joram the son of Ahab King of Israel did Ahaziah the son of Jehoram King of Judah begin to reign Two and twenty years old was Ahaziah when he began to reign and he reigned one year in Jerusalem and his mothers name was Athaliah the daughter of Omri King of Israel And 2 King 9. 29. In the eleventh year of Joram the son of Ahab began Ahaziah to raign over Judah 2 Chron. 22. 2. Forty and two years old was Ahaziah when he began to reign c. Here the Reader seeth two plain and visible differences the one about the age of Ahaziah and the other about the time when he began to reign The same Book of Kings saith he began to raign in the eleventh year of Joram the son of Ahab and he began to raign in the twelfth year of Joram the son of Ahab Now the reconciling of this difference is easie when it is observed that Joram the son of Ahab reigned one whole year in the life time of his father and eleven years afterward And so one Text calleth his last year his twelfth that is of his whole raign and another Text calleth it his eleventh that is of his sole reign after his fathers death But the other difference is both the more visible and the more difficult for the Book of Kings saith Ahaziah was but two and twenty years old when he began to raign and the Book of Chronicles saith he was two and forty and so this latter reckoning maketh him two years older then his father for his father began to raign when he was two and thirty years old and and reigned eight years and so died being forty 2 King 8. 17. Now for the reconciling of this scruple the Original helpeth us which in our translation is not visible The Original meaneth thus Ahaziah was the son of the two and forty years namely of the house of Omri of whose seed he was by the mothers side and he walked in the ways of that house and came to ruine at the same time with it This the Text directed us to look after when it calleth his mother the daughter of Omri which was indeed the daughter of Ahab Now these forty two years are easily reckoned by any that will count back in the Chronicle to the second of Omri Such another reckoning there is about Jechoniah or Jehojachin 2 King 24. 8. Jehojachin was eighteen years old when he began to reign But 2 Chron. 36. 9. Jehojachin was the son of the eight years That is his beginning of reign fell in the eighth year of Nebuchadnezzar and of Judahs first captivity as shall be shewed there World 3117 Iehoram 8 Iehoram 12 Division 88 JORAM King of Israel fighteth at Ramoth Gilead is wounded comes to be healed of his wounds at Jezreel and is there slain by Jehu Ahaziah had been with Joram at Ramoth and is slain with Joram at Jezreel 2 CHRON. XXII vers 10 11 12. and 2 KING XI ver 1 2 3. World 3118 Athaliah 1 Iehu 1 Division 89 ATHALIAH destroyeth Athaliah 2 Iehu 2 Division 90 the rest of the Seed Royal Athaliah 3 Iehu 3 Division 91 that were left besides the forty Athaliah 4 Iehu 4 Division 92 two slain by Jehu she her Athaliah 5
from the time of Onias who built there a great Temple and an Altar and all the men of Egypt went thither c. And there was a great Congregation there double to the number of those that came out of Egypt Fol. 14. Of this Temple built by Onias in Egypt Josephus maketh mention Antiq. lib. 13. cap. 6. And the Talmud in Menachoth cap. 13. So that Christ being sent into Egypt was sent among his own Nation who had filled that Country The time that he was in Egypt was not above three or four months so soon the Lord smote Herod for his butchery of the Innocent Children and murtherous intent against the Lord of Life Joseph and Mary being called out of Egypt after Herods death intend for Judaea again thinking to go to Bethlehem but the fear of Archelaus and the warning of an Angel directs them into Galilee They knew not but that Christ was to be educated in Bethlehem as he was to be born there therefore they kept him there till he was two years old and durst not take him thence till fear and the warrant of an Angel dismisseth them into Egypt And when they come again from thence they can think of no other place but Bethlehem again till the like fear and warrant send them into Galilee There is none of the Evangelists that recordeth any thing concerning Christ CHRIST III from the time of his return out of Egypt till he come to be twelve years CHRIST IV old which was for the space of these years For the better understanding CHRIST V of which times let us take up some few passages in Josephus CHRIST VI Antiq. lib. 17. cap. 10. Herod saith he reigned 34 years from the time that CHRIST VII Antigonus was taken away and 37 years from the time that he was first declared CHRIST VIII King by the Romans CHRIST IX And again in the same Book cap. 15. In the tenth year of the reign of Archelaus CHRIST X the People not enduring his cruelty and tyranny they accused Archelaus to CHRIST XI Caesar and he banished him to Vienna And a little after Cyrenius was sent by Caesar to tax Syria and to confiscate Archelaus his Goods And lib. 18. cap. 1. Coponius was also sent with Cyrenius to be Governour of Judea And ibid. cap. 5. Coponius returning to Rome Marcus Ambibuchus becometh his Successor in that Government And after him succeeded Annius Rufus in whose time died Caesar Augustus the second Emperor of the Romans Now when Augustus died Christ was fourteen years old as appeareth from this that he was 29 years old compleat and beginning to be thirty in the fifteenth year of Tiberius the Emperor next succeeding Luke 3. 1 2. Reckon then these times that Josephus hath mentioned between the death of Herod and the death of Augustus namely the ten years of Archelaus and after them the Government of Coponius and after him Ambibuchus and after him Rufus and it will necessarily follow that when Herod slew Bethlehem Children Christ being then two years old it was the very last year of his Reign SECTION VIII LUKE Chap. II. from Ver. 40. to the end of the Chapter World 3939 Rome 765 Augustus 42 CHRIST XII Archelaus 10 CHRIST at twelve years old sheweth his Wisdom among the Doctors At the same Age had Solomon shewed his Wisdom in deciding the Controversie between the two Harlots Ignat. Martyr in Epist. ad Magnos IT is very easie to see the subsequence of this Section to that preceeding since there is nothing recorded by any of the Evangelists concerning Christ from his infancy till he began to be thirty years old but only this Story of his shewing his Wisdom at twelve years old among the Doctors of some of the three Sanhedrins that sate at the Temple for there sate one of 23 Judges in the East Gate of the Mountain of the House called the Gate Shushan Another of 23 in the Gate of Nicanor or the East Gate of the Court of Israel And the great Sanhedrin of 71 Judges that sate in the Room Gazith not far from the Altar Though Herod had slain the Sanhedrin as is related by Josephus and divers others yet was not that Court nor the judiciary thereof utterly extinguisht but revived again and continued till many years after the destruction of the City His Story about this matter is briefly thus given by the Babylon Talmud in Bava Bathra fol. 3. facie 2. Herod was a servant of the Asmonean Family he set his Eyes upon a Girl of it One day the man heard a voice from Heaven Bath Kol which said Any servant that rebelleth this year shall prosper He riseth up and slayeth all his Masters but left that Girl c. And whereas it is said Thou shalt set a King over thee from among thy brethren which as the gloss there tells us their Rabbies understood of the chiefest of thy brethren he rose up and slew all the great ones only he left Baba ben Bota to take counsel of him The gloss upon this again tells us That he slew not utterly all the great ones for he left Hillel and the Sons of Betirah remaining and Josephus relateth also that he spared Shammai to which Abraham Zaccuth addeth that Menahem and 80 gallant Men of the chief of the Nation were gone over to his service and to attend upon him So that these of themselves and by ordination of others did soon repair that breach that his Sword had made in the Sanhedrin he not resisting its erection again when he had now taken away the Men of his displeasure Hillel was President and sat so forty years and died by the Jews computation applied to the Christian account much about this twelfth year of Christ. For they say that he lived an hundred and twenty years the last forty of which he spent in the Presidency of the Sanhedrin entring upon that dignity an hundred years before the destruction of the City Menahem was at first Vicepresident with him but upon his going away to Herods service Shammai came in his room and now two as eminent and learned men sat in those two Chairs as ever had done since the first birth of traditions Hillel himself was so deserving a man that whereas in the vacancy of the Presidentship by the death of Shemaiah and Abtalion R. Judah and R. Jeshua the Sons of Betirah might have taken the Chairs they preferred Hillel as the worthier person Talm. Jerus in Pessachin fol. 33. col 1. He bred many eminent Scholars to the number of fourscore the most renowned of which by name were Jonathan ben Uzziel the Chaldee Paraphrast and Rabban Jocanan ben Zaccai both probably alive at this year of Christ and a good while after The latter was undoubtedly so for he lived to see the destruction of the City and Temple and sat President in the Sanhedrin at Jabneh afterwards And till that time also lived the Sons of Betirah mentioned before Shammai was little inferior to Hillel
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.
skipping from Text to Text in the reading of the Prophets was for nothing else but to fetch in another place that spake in parallel or in clearing of the Text that they were in reading And so since we find Christ conforming in many other things to the custom of their Synagogues why may we not hold that he did the like in this which was a thing of profitable use He reading therefore upon this clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to those that are bound opening opening for so the word is doubled and signifieth the largest and freest opening that may be why may we not conceive that he used the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skipping to another Text in the same Prophet as it was ordinary for learned Readers in the Synagogues to do by which he might clear the sense of this doubled and remarkable word to its full extent The words that are here taken in are found in Esay 58. 6. one Syllable only changed in the Septuagint from the words used by the Evangelist Now by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bruised ones is to be understood bruised by calamity and misery in difference from broken hearted which was used before And so the very sense of the place in Esay and the use of the world in Deut. 28. 33. do make it apparent without more evidence Christ therefore setteth at liberty those that are bruised with outward calamities not only by delivering his people out of their troubles but by the sweet comforts of the Gospel inlarging their hearts though their persons be in straits Vers. 19. To preach the acceptable year of the Lord. This expression alludeth to the proclaiming of the year of Jubilee that welcome year to poor wretches that were in debt decay and servitude There have been some in ancient time that from this passage have concluded that Christ preached but one year from the beginning of his Ministery to his death which is a matter so apparently confuted in the Gospels that it is needless to stand about it If the allusion to the Jubilee year in the expression aim at any particular year Christs preaching it referreth to the year of his death which was not only a year of Jubilee in a spiritual sense because then there was redemption and restoring to a lost estate and out of servitude by his death but also it was a year of Jubilee in the literal and proper sense indeed The Jews have so jumbled the Jubilees in their writings and constructions and made them so fast and loose and it may be purposely to evade the clear answer of the Antitype to the Type in the death of Christ on a Jubilee year that they have left it at a careless and indifferent cast whether there were any Jubilees after a while or no. Assoon as the Tribes of Ruben Gad and Manasseth were captived say they the Jubilee ceased Siphri in Lev. 15. And Israel numbred seventeen Jubilees from their coming into the land to their going out and the year that they went out when the Temple was first destroyed was the going out of a seventh year of rest and it was the thirty sixth year of the Jubilee For the first Temple stood four hundred and ten years and when it was destroyed this counting ceased The second Temple stood four hundred and twenty years and on the seventh year from its building Ezra came up and from that year they began to count again and made the thirteenth year of the second Temple a year of rest and counted seven rests and hallowed the fiftieth year although there was no Jubilee under the second Temple The destruction of the second Temple was in the going out of a seventh year and it was the fifteenth year of the ninth Jubilee Maym. in Shemittah per. 10. Erachin per. 2. But God having appointed so full and sweet a resemblance of Christs redemption in this Type as a greater is scarcely to be found he did so carry on the chain and bracelet of Jubilees as I may so call them from the time that their accounting for did first begin that many of them were also made remarkable with some singular event beside their releasements and the last of them fell with the year of the death of the Redeemer as is accutely observed by the most learned Mr. Broughton who also produceth this confession of old Zohar or R. Simeon ben Jochai upon this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Divine Majesty will be to Israel in a Jubilee Freedom Redemption and sinisher of Sabbath But we need not to straiten this acceptable year of the Lord to that particular year of Christs death though that most eminently hath its share in the sense of it but it may also be understood of that time that was now begun of Messias his appearing and the publishing of the Gospel which preaching of the Gospel was so full and clear an answer and Antitype to the proclaiming of that year with the sound of the Trumpet that every one cannot but see it Zohar hath this application of that rite It is appointed saith he to blow the Trumpet at the Jubilee Now as at the blowing of the Trumpet at the Jubilee all servants went free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So at the last redemption at the blowing of a Trumpet all Israel shall be gathered from the four sides of the world c. Zohar in Lev. 25. fol. 53. Vers. 20. And closing the Book he gave it to the Minister The Minister or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mentioned was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus Ecclesiae of whom we have spoken before When they had done reading the Angelus Ecclesiae laid up the Book in its place again Maym. ubi supr Christs sitting down in the Pulpit when he had done reading whereas he should have come away to his seat in the Church did cause all the Synagogue to eye him and to expect what he would speak unto them It was the custom for the Teacher to sit as Mark 5. 1. Luke 5. 3. and so in their Divinity Schools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Doctor sate aloft and all his Scholars round about him in a circle that all might see him and hear his words c. At the first the Master sate and his Scholars stood but before the second Temple was destroyed it came into use that every Master taught his Scholars they also setting Id. in Talm. Torah per. 4. Which custom came up from the death of Gamaliel the old Pauls Master whereupon it was ordinarily said From the death of Rabban Gamaliel the old the glory of the Law ceased Jucasin fol. 53. Vers. 21. This day is this Scripture fulfilled in your ears c. Christ doth openly profess himself to be that person there foretold of by the Prophet and at large explaining the Text which he had read which explanation the Evangelist hath not recorded he declares himself who he was so evidently and graciously that even his own Townsmen who knew
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
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
finished there shall be the general resurrection And accordingly they construe the words before us to this sence The rest of the dead lived not until the thousand years were finished And then lived An opinion as like the opinion of the Jews as one egg is like another They think Christ shall reign among them on earth a thousand years pompous reign So do these They think that at the beginning of his reign the holy Prophets and Patriarchs shall be raised from death and reign with him So these They think that at the end of his thousand years reign there shall be the general resurrection and world of Eternity so do these So that the Millenary doth Judaize and he knows it not he is fallen into the Jews opinion and is not aware of it This book of Revelations is exceeding full of expressions that allude to the Jewish customs and opinions I say again is exceeding full but it were ridiculous to think that such passages are to be construed in the same literal sense that the Jews took them in Only those common and well known things as being familiar to the Nation are used to signifie or illustrate some spiritual sence or matter Expressions are used in this place that are agreeable in sound to the opinion of the Jews but not agreeable in sence but signifying something else They conceit a personal pompous reign of Christ on earth a thousand years in all earthly state and gallantry These words speak of a reign of Christ a thousand years but they mean his reign and ruling by his Word and Spirit and of his subduing and bringing the Nations into subjection and obedience but by the Ministry of the Gospel They speak of those that had been martyred reigning with him but the meaning only is to intimate that the children of his kingdom must suffer persecution and that they shall lose nothing by their persecution but as the Apostle speaks If they suffer with him they shall also reign with him Let us read the verse before I saw the souls of them that were beheaded for the witness of Jesus and for the Word of God And which had not worshiped the beast neither his image neither had received his his mark upon their foreheads or in their hands and they lived and reigned with Christ a thousand years But the rest of the dead lived not again till the thousand years were finished And did they live then That is not imaginable the time of reviving being then past and over For at the end of the thousand years Satan is let loose again brings in Popery and Mahumetism and the World grows as Heathenish as it had been before Satans binding and imprisoning So that they had lost the opportunity of reviving which was in the thousand years The word Until signifies doubly either concluding or else excluding you may see my meaning by these examples The Master in the Parable gives Talents to his servants and bids them Occupy till I come Here the word until concludes that he would come again This iniquity shall not be purged from you till you dye Es. XXII 14. Here the word till excludes them from ever having their iniquity purged The word until in the text is of this latter construction and means that they let slip and embraced not the opportunity of reviving all the thousand years when was the time of reviving and so they lived not again at all And if we well observe the Histories both of the Heathen and of the Church we shall find that all along this time that the Gospel was dispersing through the World there were multitudes of Heathens that would not forsake their Heathenism and multitudes in the Church in a little time fell to superstition and worshiping of Images and so even turned to Heathenism also Therefore God suffers Satan to be let loose again to go about in the world again with his delusions he brings in Popery in the West and Mahumetism in the East and so the whole World is returned to blindness and darkness again because when the light shone they would none of the light They would not embrace the offer of reviving when the time and opportunity of reviving was therefore they lived not again till those thousand years were finished and then the time of living again was over So that in the words before us we observe three things I. That the raising of the Gentiles from the Death of Sin is called the first Resurrection II. That in that time of raising some lost the opportunity and would not be raised III. That they losing the opportunity of rising and living missed always of rising and living I. As to the first thing named That the raising of the Gentiles from the death of sin is called the first Resurrection It gives us occasion to consider how a mans getting out of the state of sin into the state of grace is a Resurrection or a rising from the dead And with all to compare this first and last resurrection together and to see what connexion there is between them I. To Sadduces and Atheists that deny the resurrection at the last day because they can see no reason for it I should propose this question Whether there hath not been a raising of dead souls from the death of sin Abraham once an Idolater was not his soul dead then Yet afterwards he was the great Father of the faithful Was there not then a Resurrection of that dead soul Manasseh the King an Idolater a Conjurer a Sacrificer of his Sons to Molech was not this man dead in trespasses and sins and yet this man afterwards was a Penitent a Convert a Promoter of piety and the true worship of God Was not here a Resurrection of a dead Soul Is God less able to raise a dead body out of the grave than to raise a dead soul out of its sins Nay is not this as great a work of God as that will be Christ that can make such vile souls that they may be like unto his most glorious soul cannot he make these vile bodies that may be like his most glorious body according to the mighty working whereby he is able to subdue all things to himself II. But let us look upon this first resurrection a little and blessed and holy is he that hath part in it over such an one shall the second death have no power In some things it is not parallel or like to the second resurrection in more it is First The Second Resurrection shall be of all bodies this First is not of all souls And if we come to seek for the reason of the difference where shall we find it Cannot the same power that shall raise all bodies also raise all souls The reason of the difference lies not in the difference of that power Were it not as much for the glory of God to raise all souls as to raise all bodies The reason of the difference lyes not there neither For God chooseth freely the
from other Men. 99 100 Nazareth its situation 495 496 Nazarites they were forbid the total use of Wine whether the Law about the Nazarites had not some reference to Adam while he was under that Prohibition in the state of innocency p. 382. Only two Nazarites were set apart by God viz. Sampson and the Baptist three hundred at once made themselves Nazarites by their own voluntary vow p. 384. They being forbid the total use of Wine how could they keep the commands referring to the keeping the Passover c. in which Wine was used p. 382. They wore long hair among whom Absolom was one p. 774. Why they let their hair grow long 774 Nazaritâ—sin what and how the Vow of it was sometimes laid aside 1219 1220 Neapolis the Jews in scorn called it Sychar 52 53 Neighbour and Brother what the difference between them p. 141. Neighbour the Jews denyed any Gentile to be their Neighbour p. 425. Who is our Neighbour p. 1298. We are to love our Neighbour as our selves what 1301 New Creation new Heaven and new Earth put for the times and state of things immediately following the Destruction of Jerusalem and the Jewish State Page 626 New Jerusalem the Holy City why called New and why Holy City p. 1196 1197 1198. What it is not and what it is and where to be found 1197 to 1202 New Testament why it so exactly follows the Translation of the Septuagint in the Old Testament p. 403. New Testament Phrases and Passages the surest and safest way to understand them viz. is not to frame a sense of our own which we think fair and probable but to observe how they were understood by them to whom they were uttered 1041 1042 Nicholaitans that impure Sect did not spring from Nicholas the Deacon but took the Name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Necola p. 662. They impudently did oppose the Decree of the Apostles p. 695 696. They were wicked Hereticks perswading to eat things offered to Idols and to commit Fornication p. 756. Notwithstanding the affirmation of Antiquity they did not spring from Nicolas one of the seven Deacons 756 Nicholaitism and Judaism were two errors on each hand the Gospel into which some Primitive Christians did fall 1097 Nicodemus the reason of his Name and what he was he was also called Bonai he was exceeding rich and yet his Family fell to great poverty 513 532 Nicoplois what 371 Noah's Flood was a prognostication and assurance of the Last Judgment 1104 Nob a City of the Priests from whence one might easily see Jerusalem 42 Numbers and Things near alike are said to be the same 99 100 Nunship or Virginity the vow of it among the Papists is accounted a devout and sacred Thing which is false and never to be proved by them 1216 1217 1219 O. OATHS in the Jewish Writings reduced to a Promissory Oath p. 148. A vain or rash Oath concerning which four Things and an Oath concerning something left in trust and a Testimonial Oath what p. 149. The Jews only took care of the truth of the thing sworn and not of the vanity of swearing it was customary among them to swear by Creatures Page 149 Obedience of Christ made his blood justifying and saving p. 1255. It conquered Satan and satisfied God p. 1256 Christ died meerly out of obedience p. 1257. His obedience does not dissolve the obedience of a Christian. 1263 Obeying and Believing are not to be separated 1263 Obolus what 468 Offering of water used at the Feast of Tabernacles how performed whence derived and what the meaning of it 560 Officiousness a great fault in an Historian 1142 1143 Old Testament how the Jews divided the writings of it p. 483 584. When any place of the Old Testament was cited by the Jews they delivered it always in the very Original Words p. 694. The Sadducees are said by some to refuse all the Books of the Old Testament except the Five Books of Moses 1101 Ono where and what 325 c. Opinion and a Scripture Text distinguished 758 Orbo the City 317 Original Text of the Hebrew whether corrupted or not 131 Orphan Amen or Psalm what 786 Outward Action the Jews thought the Law was to restrain and bind the Outward Action only not regarding the inward Thought Page 1098 Oyntment precious how prized 352 P. PALESTINE the third called Palestine the healthful whence the Name Page 293 294 Paneas or Panias the spring-head of Jordan there being none such thing as two Fountains 62 63 64 298 Papacy it followeth Jannes and Jambres and is the great Resister of the Truth of the Gospel 1188 1189 Papists the improbability ridiculousness and irreligion of their holding that the Patriarchs were in Purgatory 1342 1343 Parables were the Jews most familiar Rhetorick p. 193. Parables were used by Christ among the Jews because they would not see the Light 339 Paradise what the Jews understood by being in Paradise p. 477 478. Paradise put for the state of the blessed 1272 1273 Paras was the space of fifteen days immediately before the Passover Pentecost or the Feast of Tabernacles 635 Pardon and Salvation it s the greatest difficulty to make Men fit and capable for them p. 1276. What are the sure Grounds of hope for Salvation and Pardon p. 1277. Pardon is the gift of God as well as Repentance 1277 Parents It was the opinion of the Jews that Children born crooked maimed or defective was according to some sin of the Parents p. 568. Why the Children suffer for the Parents sins the Justice thereof p. 1316 1317. This only designs corporal or external punishment 1318 Parsa a Parsa was four miles 319 Paschal Supper the whole Method and Order of it in eight Particulars p. 257 258. How Wine came to be there and what quantity they drank 259 260 Passover or Paschal Lamb how made ready in five Particulars p. 255 256. Whether Christ kept his Passover the day before the Jews i. e. on the fourteenth not the fifteenth day of the Month. p. 353 356 357. The difference between the first Month and the second p. 354. Preparation of the Passover what p. 356 to 358. After the Lamb was eaten every Israelite was bound within that seven days Solemnity First To appear before the Lord in the Court and that with a Sacrifice this was called the Appearance p. 356. Secondly To solemn joy and mirth and that also with Sacrifices this was called Chagigah The Festival p. 356 357. Whether was it lawful to depart from Jerusalem till the seven days of the Passover were ended p. 394 395. How the Passover was prepared for many days before it actually began 550 Passovers four intervened between Christ's entrance into his publick Ministry and the time of his Death with the several Actions which he did about the time of each 1033 Patriarchs where they were buried p. 668. Whether their Souls were in Purgatory 1342 c. Paul and Saul his Roman and Hebrew Name and why p. 687 1191.
broken heart had not our Worthy Man continually upheld him encouraged him by Mony Subscriptions Counsel Comfort So that that the Work was ever finished was owing in a great measure sub bono Deo to Dr. Lightfoot and a few more Men in the World of that tendency of Learning But the truth is saith he one Dr. Lightfoot is more to me than ten thousand such Censors Besides some few others amongst our selves I have a Golius a Buxtorph a Hottinger a Ludolfo c. in forain parts that both by their Letters and in Print have not only sufficiently but too amply and abundantly for me to communicate exprest their over high esteem of that which finds but a Prophets reward here in its own Country He highly admired Mr. Broughton and Mr. Selden Men deeply Studied in this kind of Learning calling them a matchless pair and never mentioned them without honour undervaluing himself to nothing as often as he had occasion to speak of them or such as they And for the better setting afoot these Studies upon the death of the Learned Golius Hebrew Professor beyond Seas who had an excellent collection of Rabbinical and Oriental Books vast were the pains and diligence he and Dr. Castel and some others used for the purchasing of them for the enriching the Library of Cambridge or some other publick one here in England Though I think they succeeded not those Books being afterwards sold at a publick Auction in Holland He could not patiently hear the antient Records of the Rabbines too much aspersed as proceeding most commonly from ignorance of their admirable use in explaining the Holy Scripture When Rutherford in the Assembly of Divines had said that there was no news of somewhat in controversie but in the Rabbines It was of a Cup in the institution of the Passover seeming to speak contemptibly of them Dr. Lightfoot replyed That there are divers things in the New Testament which we must be beholden to the Rabbins for the understanding of or else we know not what to make of them So much did he delight in any Scholar that took in hand the Study of those Eastern Languages that in case any were minded to ingratiate himself into Dr. Lightfoots affection next to Piety and Religion he could not take a readier course to do it than bending his Studies that way And very officious he was to assist such with his directions labouring to bring young beginners into an affection and liking to that Learning and facilitating the crabbedness of it to them as much as he could I know some now alive that have had the experience of what I say XI His kindness and affection to Katharine Hall AS he truly loved Learning so he had an intire favour to the Universities where it was fostered and promoted This appeared in that publick and open joy and Triumph that he expressed in his Oration when Vice-Chancellor of Cambridge which was Anno 1655. at the opening of the Commencement For when in those unjust and Violent times wherein so much malice was exercised against Religion no wonder its handmaid Learning was designed for ruine nothing then was talked of so much and so much intended and almost come to a final resolution as the seizing the possessions and revenues of the University and turning out the Scholars to shift for themselves But by Gods gracious overruling Providence this feral design took not place Upon which our Vice-Chancellor made a long Harangue expressive of wonderful joy and thankfulness Non fingere nobis idque moestis animis tremulisque non potuimus qualis futura Anglia erutis oculis c. We could not but imagine and that with sad and trembling hearts what England would have been her Eyes viz. The Universities and Clergy being put out what Cambridge would have been without Cambridge what a spectre of a dead University what a Sceleton of empty Colleges what a funeral of the Muses and a carkas of deceased Literature c. and after breaks forth into thanks to Almighty God for their happy deliverance And then taketh occasion hence to expatiate Learnedly in his Rabbinical way of the Antitiquity use and necessity of Universities Academias primum fundavit ipse Deus c. God was the first Founder of Universities of equal age with his Law and visible Church and not to dye but with them c. as he Elegantly and Learnedly goes on Thus his good will spred it self over the whole Universities but it was more peculiar to two Colleges in that of Cambridge unto which he was particularly related viz. Christs College where he had first been bred and Katharine Hall over which for many years he presided And this kindness he shewed by dedicating a Book to each That to Katharine Hall is before the first Horae Hebraicae he published Wherein by giving them account of his first falling upon Jewish Studies and the excellent method he used in perusing the Rabbins he like a careful Master directs their Studies and in the close he professeth his Dedication proceeded from that real respect and endearment he had to them and that he designed his Book as an eternal memorial of it What else sounded those kind words which he used in his Letters to forainers concerning his College styling the Students thereof Catharinenses mei And Doctor Castel who knew as much of his mind as any there being a great friendship between them speaking to him concerning the College calls it Your delighted in Katharine Hall T is true he was at first put in Master there by the Powers that then were but upon the happy settlement of these Kingdoms upon their old and true foundation of Monarchy and the restitution of the King our Doctor knowing the right of that place belonged to another namely to Dr. Spurstow voluntary and freely went and resigned it up to him but upon his refusal to return back again and take that charge he applied to the King who graciously bestowed his Letters upon him to confirm and settle him in that Mastership And upon his coming down with those Letters the Fellows of the College rode out some miles to meet him and to receive him with that ceremony as if he had been a New Master of Katharine Hall A small College indeed it was and illy built but yet was so blessed by God that it could boast of many famous and excellent Divines and Prelates of the Church of England and other very worthy Men formerly members of it and was usually stored with such numbers of Students that they could hardly be contained within the Walls of the College For the honour therefore of it as well as its necessary enlargement this our Master and the Fellows resolved to pull down at least some part of it and to build it with more decency capacity and advantage Towards which as every Fellow presently laid down twenty pounds so our Doctor gave a very liberal and generous contribution and moreover was instrumental by his interest with his
Ismael 22 Isaac 8 league c. God had foretold Abraham of the Egyptian Abram 109 Ismael 23 Isaac 9 affliction and his affliction beginneth first by an Egyptian Abram 110 Ismael 24 Isaac 10 namely by Hagar and her son There is mention of Abram 111 Ismael 25 Isaac 11 a double space of his seeds sojourning in a land not Abram 112 Ismael 26 Isaac 12 theirs viz. 400 years Chap. 15. 13. which was from Abram 113 Ismael 27 Isaac 13 Ismaels mocking to their delivery out of Egypt and Abram 114 Ismael 28 Isaac 14 430 years Exod. 12. 40. which was from the promise Abram 115 Ismael 29 Isaac 15 given to Abram Gen. 17. 1. to their delivery Gal. 3. 17. Abram 116 Ismael 30 Isaac 16 Abraham consecrateth a grove at Beersheba that he Abram 117 Ismael 31 Isaac 17 might have hallowed wood for his sacrifices as well as holy fire see Chap. 21. 7. he had had fire from heaven at some time upon his sacrifice and he preserved it World 2126 Sem 568 Salah 433 Eber 403 Abram 118 Ismael 32 Isaac 18 SALAH or Shelah dieth being 433 years old read Gen. 11. 14 15. Abram 119 Ismael 33 Isaac 19 There is a good space of time passed over in silence Abram 120 Ismael 34 Isaac 20 concerning Isaac for from the time of Ismaels mocking Abram 121 Ismael 35 Isaac 21 which was at his fifth year till the time of his offering Abram 122 Ismael 36 Isaac 22 up in a figure which was at his thirty third as Abram 123 Ismael 37 Isaac 23 may be conceived there is no mention of him for as Abram 124 Ismael 38 Isaac 24 yet the story most especially followeth the Acts of Abraham Abram 125 Ismael 39 Isaac 25 Now it is very likely that as the offering up of Abram 126 Ismael 40 Isaac 26 Isaac was so plain and perfect a figure of the offering up Abram 127 Ismael 41 Isaac 27 of Christ in other things so also that these two things the Type and Antitype did agree in the time and that Isaac was offered when he was two and thirty years and an half old or three and thirty current which was the age Abraham 128 Ismael 42 Isaac 28 of our Saviour when he was crucified And the like concurrence Abraham 129 Ismael 43 Isaac 29 and circumstance of the time may be also well Abraham 130 Ismael 44 Isaac 30 conceived of Abel at his death who murdred by his brother Abraham 131 Ismael 45 Isaac 31 typified the same thing that Isaac did sacrificed by Abraham 132 Ismael 46 Isaac 32 his father CHAP. XXII Abraham 133 Ismael 47 Isaac 33 ISAAC probably offered up this year The mount Moriah Abraham 134 Ismael 48 Isaac 34 Ver. 2. the third day Ver. 4. His first bearing the Abraham 135 Ismael 49 Isaac 35 wood and then the wood bearing him Vers. 6 9. His Abraham 136 Ismael 50 Isaac 36 being bound hand and foot Vers. 9. do call us to remember such circumstances in the death of Christ. CHAP. XXIII World 2145 Sem 587 Eber 422 Abraham 137 Ismael 51 Isaac 37 SARAH dieth being 127 years old the only woman Abraham 138 Ismael 52 Isaac 38 whose age is recorded in Scripture A burial place is Abraham 139 Ismael 53 Isaac 39 the first land that Abraham hath in Canaan CHAP. XXIV XXV to Verse 7. and 1 CHRON. 1. Vers. 32 33. World 2148 Sem 590 Eber 425 Abraham 140 Ismael 54 Isaac 40 ISAAC is married to Rebeccah Abraham after Sarahs Abraham 141 Ismael 55 Isaac 41 death marrieth Keturah and hath divers children by Abraham 142 Ismael 56 Isaac 42 her those children when they come to age he sendeth Abraham 143 Ismael 57 Isaac 43 away into those countries beyond Jordan and in Arabia Abraham 144 Ismael 58 Isaac 44 which Kedarlaomer and the Kings with him had conquered Abraham 145 Ismael 59 Isaac 45 and by the conquest of them they descended to Abraham Abraham 146 Ismael 60 Isaac 46 There these sons of his grow into Nations and become continual Abraham 147 Ismael 61 Isaac 47 enemies to the seed of Israel Though Abraham were Abraham 148 Ismael 62 Isaac 48 very old at Sarahs death being 137 years old then yet is Abraham 149 Ismael 63 Isaac 49 he not past the strength of generation through the strength of that promise I will multiply thee c. The greatest wonder of Isaacs birth was that he was born of an old barren woman World 2158 Sem 600 Eber 435 Abraham 150 Ismael 64 Isaac 50 SEM dieth being 600 years old read Gen. 11. 11. the Abraham 151 Ismael 65 Isaac 51 same was Melchisedech the only man in the world greater Abraham 152 Ismael 66 Isaac 52 then Abraham For though Eber and Arphaxad and the Abraham 153 Ismael 67 Isaac 53 other Patriarchs had this dignity above Abraham that they Abraham 154 Ismael 68 Isaac 54 were his fathers yet he was dignified above them all in Abraham 155 Ismael 69 Isaac 55 this that he had the singular and glorious Promise made to Abraham 156 Ismael 70 Isaac 56 him which was not made to any of them but only Sem Abraham 157 Ismael 71 Isaac 57 Sem saw the two great miseries of the world the Flood Abraham 158 Ismael 72 Isaac 58 and the confusion of Tongues but he saw comfort in Abraham Abraham 159 Ismael 73 Isaac 59 and Isaac He lived as many years after Abraham came into the land of Canaan as Abraham was old when he came thither namely 75 years CHAP. XXV Ver. 11. and from Ver. 19. to the end World 2168 Eber 445 Abraham 160 Ismael 74 Isaac 60 JACOB and Esau born first he that was natural Abraham 161 Ismael 75 Isaac 61 Iacob 1 and then he that was spiritual These children Abraham 162 Ismael 75 Isaac 61 Iacob 2 strove in the womb and Rebeccah inquired after the Abraham 163 Ismael 77 Isaac 63 Iacob 3 cause and the Lord by an oracle it is like by Abrahams Abraham 164 Ismael 78 Isaac 64 Iacob 4 oracle at Beersheba resolves her of the difference of the Abraham 165 Ismael 79 Isaac 65 Iacob 5 children and of the Nations that should descend of Abraham 166 Ismael 80 Isaac 66 Iacob 6 them Esau is born all hairy over like a kid a strange Abraham 167 Ismael 81 Isaac 67 Iacob 7 birth and he is therefore named Esau that is Made Abraham 168 Ismael 82 Isaac 68 Iacob 8 for he had his beard and his pubes now even from the Abraham 169 Ismael 83 Isaac 69 Iacob 9 birth as if he had been a mature man The story is Abraham 170 Ismael 84 Isaac 70 Iacob 10 now to fall upon the acts of Isaac and Jacob and therefore in this Chapter it concludes the story of Abraham and Ismael reckoneth up the tearm of their lives and mentioneth their deaths by anticipation the Reader Abrah 171 Ismael 85 Isaac 71 Iacob 11 will readily reduce the Texts that mention these to Abrah
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
Gath and Ekron which they once Samuel 27 had Josh. 15. 45 46. but lost Judg. 3. 3. Peace made with Amorites for the Samuel 28 third and fourth Generation of those haters of the Lord had had the sins of their Samuel 29 fathers visited upon them Samuels two Sons cause the people to abhor the Samuel 30 Government as Elies two Sons had caused them to abhor Religion Then degeneration Samuel 31 is still coming on CHAP. IX X. XI XII World 2941 Sam. 32 SAUL seeking Asses findeth a Kingdom He is anointed at Ramah which was not far from his own Town of Gibeah Gibeah once so abominable and abominably destroyed Judg. 20. affordeth their first King He prophecieth at Kirjath-jearim among a company of Prophets that attended the Ark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Saul also among the Prophets And one of the same place answered and said Yes one that is their Father Not Et quis but Et qui pater â—orum Chap. 10. 12. And he becomes one that is their Father or chief Prophet amongst them At Mizpeh where the Sanhedrin sate he is proclaimed King by Lot and by the people He befriendeth Jabesh against Ammon for Jabesh had been a friend to Gibeah and suffered for it Judg. 21. At Gilgal he is annointed again and God in thunder and lightning telleth the people of his displeasure for their asking a King Their occasion of so doing was Nahash the Ammonite his coming against Jabesh at first to besiege it Chap. 12. 12. The siege was long and when it begun to capitulate for surrender Nahash demands every right eye in the Town c. CHAP. XIII XIV XV. Sam. 33 Saul 2 SAUL reigned one year And he reigned two years over Israel That is Sam. 34 Saul 3 he had now been King one year from his first anointing by Samuel at Ramah to his second anointing by him at Gibeah And he reigned after this two years more before the Lord cast him off and anointed David And the time he ruled after that was not a Rule but a Tyranny and Persecution In these two years he beateth the Philistims Syrians Moabites and Ammonites that invade the Land and invadeth Amalek and destroyeth it but undoes himself by sparing Agag Here the Lord casts him off CHAP. XVI World 2944 Sam. 35 DAVID anointed in Bethlehem And from henceforward the Spirit of the Lord resteth upon him by the power of which he killeth a Lion and Bear And by the direction of which he becometh musical and penneth Psalms This is that that makes musick by Davids hand able to hush and master Sauls Devil CHAP. XVII Sam. 36 DAVID killeth Goliah A type of Christs victory over Satan the chief Captain of the uncircumcised He bringeth the Giants head to Saul and Saul questioned Whose Son art thou Not that either Saul or Abner were ignorant who David was for he went but from harping to Saul when Saul went to this War ver 15. but they wonder what kind of man it was that had such Sons as Jesse had now in the Army And his question is not so much Filius cujus as Filius qualis viri or not of Davids Person but of his Parentage The 55 and 56 verses in their proper order should lie after verse 40. but they are put off to the place where they lie that Sauls question which was before the Battel and the resolution of it which was not till after might be laid together and so the Story of verse 54. of Davids laying up the Giants head at Jerusalem is laid before its time as they were laid after for he laid not that there till some space of time after and what time uncertain But the relation of it is mentioned in this place because he would dispatch the Story of Goliah at once PSALM IX UPON this Victory over Goliah David penned the ninth Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the death of the Champion for Goliah is called Ish Benajim 1 Sam. 17. 4. And so the Chaldee Paraphrast interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the death of the man that came out between the two Armies That Psalm is to be taken in at this place CHAP. XVIII UPON Davids discourse with Saul and upon former acquaintance with Davids behaviour Jonathan affects him Saul that day retains him for a Courtier and Jonathan puts him into a Souldiers and Courtiers garbe And so they march from the Camp to Gibeah where Saul dwelt By the way the women came out and sing so as they displease Saul and from thenceforward he spites David casts Spears at him to kill him but seeing him escape he puts him into command in the Army that he may fall there Thus lieth the Story to vers 16. and therefore the fifth verse which speaks of his going in and out before the people is set there as a general head which was to be explained afterward when David is thus set at large from Saul to go in and out at his pleasure then it is like he bringeth Goliahs Armor to Bethlehem and his head to Jerusalem laying up these trophies of his valor victory and success among his own Tribe that when occasion should be and he should need men to stand to him he being already anointed King these very things might have made a good party for him against that time CHAP. XIX Sam. Saul 37 ANother war with the Philistims Another Spear thrown at David His house watched that he might be slain PSAL. LIX HERE cometh in the fifty ninth Psalm made upon this watching of his house as the title telleth and it is to be laid between the 12 and 13 verses of this 19 Chapter Samuel and Saul and David are met altogether Chap. 19. 22. 24. and Saul Prophecying naked for 24 hours whereas it is said in Chap. 15. 35. that Samuel came no more to see Saul until the day of his death It is to be understood as by way of homage for he seeth him now at Ramah by Sauls coming to him but he never after Sauls transgression in sparing Amalek went to him to present himself or service to him for then did the Lord cast him off and he would own him no more as King CHAP. XX. SAuls coming to Ramah putteth David to fly to Gibeah to confer with Jonathan Sauls bloody intention being discovered David is now forced to a perpetual exile It beginneth now CHAP. XXI DAvid cometh to Nob to Ahimelech or Ahijah 1 Sam. 14. 3. In the days of Abiathar Mar. 2. 26. our Saviour nameth him rather then Ahimelech because he was not only one of the Priests there now Chap. 22. 20. but he alone escaped of all Ahimelechs house from Sauls fury and he was of special note afterward From Nob David is forced to flee to Gath the very Town of Goliah and Goliahs sword now about him There is he discovered who he is and hears the very Song repeated that was sung to him when he returned from the slaughter of Goliah
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
and fixeth it to this year or else it would be easier for Tychicus his travel to have supposed that he brought it the last year when he came to Timothy to Ephesus and Colosse was not far off but the observing of Marks being now at Rome puts the matter out of doubt And whereas it might be thought more likely that Epaphras that came with the visit from the Church should bring this return of Paul back again it appeareth by Chap. 4. 12. that he staied still with Paul and was fellow-prisoner now with him Philem. ver 23. The Colossians had never seen Pauls face no more had the Laodiceans for no less can be gathered from his own words Chap. 2. 1. yet had he been a means by some of his agents to plant these Churches or at least to afford them plentiful watering The Apostles had subordinate Ministers under them that they imployed to this purpose I know not how the word Helps 1 Cor. 12. 28. can be better understood The Laodiceans had sent him an Epistle as the Corinthians had also done 1 Cor. 7. 1. and this is that Epistle that he speaketh of Chap. 4. 16. See that ye reade likewise the Epistle from Laodicea Not that he had written any Epistle from thence which is now lost as is conceived by some for he was never there but it meaneth that Epistle which the Laodiceans had sent to him Not that he would have it read as of equal Divine authority with his own but as a good copy and example to the Colossians If any be not satisfied with this construction we shall offer another when we come to the Epistles of John rather then conceive that any Epistle of Paul is lost that was once read in the Churches Among those whose salutations he sends he nameth Demas who the last year was departed from him and imbraced as he thought the present world 2 Tim. 4. 10. but now is come in a good man again The sparks of grace once kindled can never be quenched yea though not discernable to the eye of a Paul which however raked up under the ashes by vehement temptation or corruption yet covered with an everlasting decree of everlasting love are unextinguishable The Act of grace it is true may be in a swone and seem dead to the eyes of a Paul himself whilst yet there is the habit in life I mean that gracious changedness which by regeneration is wrought in the soul the stony heart turned into flesh which though it may congeal into ice again yet can never again congeal into the stone it was Fides qua apprehendens its hand may slip but â—ides qua apprehensa his hand cannot slip that hath laid hold upon it By these same bearers Tychicus and Onesimus by whom he sends the Epistle to the Colossians he also sends THE EPISTLE TO PHILEMON For he was a Colossian as appeareth by this that Paul calls Onesimus his servant one of the Colossians Col. 4. 9. and Archippus which was Minister at Colosse Col. 4. 17. seemeth to have been Philemons son or at least to have sojourned in his house Philem. ver 2. In this Epistle he sendeth salutations from the persons he did in the Epistle to the Colossians Epaphras Marcus Aristarchus Demas Lucas only there is this difference about two of them that here he calls Epaphras his fellow-prisoner which there he did not and there Aristarchus his fellow-prisoner which here he doth not This doing of the Apostle needeth to breed no scruple but it may rather justly be inquired how these men came prisoners Aristarchus set out with Paul from Jerusalem and he only is named of all his company Act. 27. 2. either because he was a prisoner then as Paul was or because the rest with Paul were his attendants and Ministers constantly with him and therefore needed not to be named Or if Aristarchus were not committed to prison till now the consideration of Epaphras his case will include his Epaphras came from Colosse but very lately Col. 1. 7 8. and how and for what is he now got into prison For answer to this we may properly take in something out of the Roman story Suetonius in the Life of Nero speaking of those times of his that carried some moderation in which he was not broke out to his extream wickedness and mentioning some things that he did and enacted that looked somewhat like a Reformation he saith thus Multa sub eo animadversa severe coercita nec minus instituta Adhibitus sumptibus modus Publicae caenae ad sportulas redactae Interdictum ne quid in popinis cocti praeter legumina aut olera veniret cum antea nullum non opsonii genus proponeretur Afflicti suppliciis Christiani genus hominum superstitionis novae maleficae This last particular is it that we have to deal with The Christians were put to punishment a sort of men of a new Religion c. Suet. in Nerone cap. 16. Tacitus in the Life of the same Tyrant telleth of a dreadful fire that befel in Rome in the tenth year of his reign of which we shall speak when we come there which common report buzzed and rumored up and down that he had kindled Abolendo rumori Nero subdidit reos quaesitissimis paenis affecit quos per flagitia invisos vulgus Christianos appellat Nero to stop that report brought in as guilty those who were called Christians and tortured them with exquisite torments The author of that name was Christ who in the reign of Tiberius was put to death by Pontius Pilate Repressaque in praesens exitiabilis superstitio rursus erumpebat non modo per Judaeam originem ejus mali sed per urbem etiam quo cuncta undique atrocia aut pudenda confluunt celebranturque Igitur primo correpti qui fatebantur c. For the Englishing of this the words repressa in praesens will breed some dispute as doubtful whether they mean that the Christian Religion was suppressed by Nero at that time when he inflicted those tortures upon them pretending them guilty for firing the City which was in his tenth year but it brake out again after for all that suppression or that they mean that that Religion had been suppressed in former time but now by that tenth year of Nero was broken out again and he falls upon it anew The words you may wind to whether construction you will construing them either That dangerous superstition suppressed for the present broke out again or That dangerous superstition having been suppressed for a time was broke out again or that had been suppressed till the present Now though there be this dubiousness in that phrase yet the observation of these things may state it that there was some such suppression of Christianity before that open persecution that broke out in his tenth year 1. Because Sueton speaks of his afflicting the Christians as done in his way of Reformation of Religion and that in his good
no small induction to him of the writing of this Epistle and sheweth the desperate danger of it Chap. 6. 4 5 c. and Chap. 10. 26 27 c. In which his touching of it we may see how far some had gone in the Gospel and yet so miserably far fallen from it as that some of them had had the extraordinary gifts of the Holy Ghost and yet now sinned willingly and wilfully against it In describing their guilt one of his passages that he useth is but harshly applied by some Chap. 10. 29. Hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing when they say that this horrid Apostate wretch that treads Christ under foot was once sanctified by the blood of Christ whereas the words mean Christs being sanctified by the blood of the Covenant according to the same sense that Christ is said to be brought again from the dead by the blood of the Covenant in this same Epistle Chap. 13. 20. And the Apostle doth set forth the horrid impiety of accounting the blood of the Covenant a common thing by this because even the Son of God himself was sanctified by it or set apart as Mediator And so should I understand the words He hath trodden under-foot that Son of God and counted the blood of the Covenant by which he the Son of God was sanctified an unholy thing He magnifieth faith against those works that they stood upon and sought to be justified by and sheweth that this was the all in all with all the holy men both before the Law and under it When he gives them caution Lest there be any fornicator or profane person as Esau c. Chap. 12. 16. he doth not only speak according to the common tenet of the Nation that Esau was a fornicator as see Targ. Jerus in Gen. 25. but he seemeth to have his eye upon the Nicolaitan doctrine that was now rise that taught fornication to which he seemeth also to refer in those words Chap. 13. 4. Marriage is honourable c. And now henceforward you have no more story of this Apostle what became of him after the writing of this Epistle it is impossible to find out by any light that the Scripture holdeth out in this matter The two last verses but one of this Epistle trace him as far forward as we can any way else see him and that is but a little way neither Know ye that our brother Timothy is set at liberty with whom if he come shortly I will see you By which words these things may be conjectured 1. That after his inlargement out of bonds he left Rome and preached in Italy He mentioneth in his Epistle to the Romans his desire and intent to go preach in Spain Rom. 15. 24. but that was so long ago that he had now found some just cause so much time intervening to steer his course another way For 2. It appears that when he wrote this Epistle to the Hebrews he intended very shortly to set for Judea if so be he sent the Epistle to the Jews of Judea as hath been shewed most probable he did So that trace him in his intentions and hopes and you find him purposing to go to Philippi Phil. 2. 23 24. Nay yet further to Colosse Philem. ver 22. Nay yet further into Judea It is like that the Apostacy and wavering that he heard of in the Eastern Churches shewed him more need to hasten thither then to go westward 3. He waited a little to see whether Timothy now inlarged would come to him in that place of Italy where he now was which if he did he intended to bring him along with him but whether they met and travelled together or what further became of either of them we shall not go about to trace lest seeking after them we lose our selves CHRIST LXIII NERO. IX IT hath been observed before how probable it is that Albinus came into the Government of Judea in Festus room in this ninth year of Nero. And if so then was James the Apostle who was called James the less martyred this year Josephus gives the story of this Antiq. lib. 20. cap. 8. Caesar saith he understanding the death of Festus sendeth Albinus governour into Iudea And the King Agrippa put Ioseph from the High-priesthood and conferred it upon Ananus the son of Ananus Now this Ananus junior was extreme bold and daring and he was of the sect of the Saduces which in judging are most cruel of any of the Iews Ananus therefore being such a one and thinking he had got a sit opportunity because Festus was dead and Albinus was not yet come he gets together a Council and bringing before it Iames the brother of Iesus who was called Christ and some others as transgressors he delivered them up to be stoned But those in the City that were more moderate and best skilled in the Laws took this ill and sent to the King privately beseeching him to charge Ananus that he should do so no more And some of them met Albinus as he came from Alexandria and shewed him how it was not lawful for Ananus to call a Council without his consent Whereupon he writeth a threatning Letter to Ananus And King Agrippa for this fact put him from the Highpriesthood when he had held it but three months and placed Iesus the son of Damneas in his room THE EPISTLE OF JAMES Although therefore the certain time of his writing this Epistle cannot be discovered yet since he died in the year that we are upon we may not unproperly look upon it as written not very long before his death And that the rather because by an expression or two he intimates the vengeance of Jerusalem drawing very near Chap. 5. 8 9. The coming of the Lord draweth nigh and Behold the Judge standeth before the door He being the Apostle residentiary of the Circumcision in Judea could not but of all others be chiefly in the eyes of those that maliced the Gospel there and the Ministers of it So it could not but be in his eye to observe those tokens growing on apace that his Master had spoken of as the forerunners and forewarners of that destruction coming False Prophets Iniquity abounding Love waxing cold betraying and undoing one another that he could not but very surely conclude that the Judge and judgment was not far from the door Among other things that our Saviour foretelleth should precede that destruction this was one Matth. 24. 14. This Gospel of the Kingdom shall be preached in all the world for a witness unto all Nations and then shall the end come And so did the Gospel reach all the twelve Tribes as well as other Nations even the ten Tribes as well as the other two Therefore James a Minister of the Circumcision doth properly direct this Epistle to all the twelve Tribes scattered abroad The whole Nation was at this time some at the
it through the want of them which would be very improper or would cause a repetition of them there which would not be very proper Harmony and Explanation Vers. 18. And many other things he Preached c. WHosoever shall read the latter part of the former Section and this verse together as a continued Narration he will see how fitly and closely they joyn together and he is to take this as an Epiphonema to the whole story of Johns Ministery that besides those particular speeches of his mentioned by the Evangelists he preached many other things and used divers exhortations to the people whilest he was abroad and at liberty which he was not very long after that occurrence mentioned in the former Section Vers. 19. But Herod the Tetrarch being reproved for Herodias c. Because we are fallen upon a strange and most unlawful match in Herod the greats family will the reader have the patience before he come to look on this particular act of Herod the Tetrarch his marrying his brothers wife to take a view a little of old Herods whole family and divers strange marriages in it as they may be picked up in several places in Josephus and to acquaint himself in brief with the pedegree of that stock which may be some light for the understanding both of this and of some other places in the New Testament which relate to the story of that house We will begin with Antipater Herods Father the first of the Family that came to honour This Antipater being an Edomite had by his wife Cyprus an Arabian these four sons Phasaelus Herod Joseph Pheroras and one daughter named Salome Joseph Antiq. lib. 14. cap. 12. Herod the second son of Antipater commonly called Herod the Great the King of the Jews Luke 1. 5. the murderer of the Sanhedrin at Jerusalem Joseph Antiq. l. 14. cap. 17. Juchasin fol. 19. and murderer of the children at Bethlehem Matth. 2. and of his own children as we shall see anon had nine wives and by seven of them he had children Joseph de bell lib. 1. cap. 18. 1. He married Doris a woman of Jerusalem before he was King and by her he had a son called Antipater but this wife he put away after he came to the Kingdom that he might marry another Ibid. cap. 17. and this his first born son Antipater he caused to be slain but five days before his own death Id. Antiq. lib. 17. cap. 10. 2. His second wife was Mariam or Mary the beautiful the daughter of Alexander the son of Aristobulus and of Alexandra the daughter of Hyrcanus Antiq. 15. cap. 2. by her he had three sons Alexander and Aristobulus Antiq. 16. cap. 8. and Herod de bell 1. 18. which Herod died young at Rome whither he was set forth for his education And he had also by her two daughters Salampsio and Cyprus Antiq. lib. 18. cap. 7. His wife Mariam he slew upon the accusation of his sister Salome and some suspition and discontent Antiq. 15. cap. 11. Her two sons that lived he married thus Aristobulus to Bernice the daughter of Salome his own Sister by whom he had three sons Herod Agrippa he that is called Herod Act. 12. and Aristobulus and two daughters Herodias and Mariam this Herodias is she that we have here in hand Alexander he married to Glaphyra the daughter of Archelaus a forain King and by her he had two sons Tigranes and Alexander De bell 1. cap. 18. These two sons of Mariam Aristobulus and Alexander their Father caused to be slain as well as he had slain their Mother Antiq. 16. cap. 17. But his two daughters he married to their near kinsman Salampsio to Phasaelus her nephew and Cyprus to Antipater her cousen german the son of Salome Herods sister Antiq. lib. 18. cap. 7. 3. A third wife he had which was called Malthace a Samaritan and by her he had two sons Antipas and Archelaus and one daughter called Olympias De Bell. lib. 1. cap. 18. Archelaus is he of whom there is mention Matth. 2. Antipas is that Herod that we have in hand Archelaus married Glaphyra his brother Alexanders widow Ant. lib. 17. c. 15. Olympias was married to her Fathers own Nephew Joseph De bell lib. 1. cap. 18. 4. His fourth wife Cleopatra of Jerusalem bare him Herod and Philip. Ibid. Antiq. 17. cap. 1. this Philip was Herodias her husband till Herod his brother took her from him not this Herod born of the same mother but Antipas the son of Malthace who was also called Herod as was said before 5. He had another wife called Pallas by whom he had a son called Phasaelus Ibid. and this Phasaelus had a son of his own name to whom Salampsio was married mentioned before 6. A sixth wife Phaedra bare him a daughter called Roxana Ibid. 7. And a seventh called Helpis bare him a daughter named Salome Ibid. And two wives besides these he had which bare him no children whose names Josephus hath not mentioned but hath left this mark upon the matches that the one of those wives was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both his neeces or his very near kindred Ibid. And to look a little further into the stock Salampsio his daughter had by Phasaelus his Grandchild three sons and two daughters Antipater Herod Alexander Alexandra and Cyprus Alexandra married to a Cypriot but died childless Cyprus was married to Agrippa the son of Aristobulus the son of Mariam this was that Herod in Act. 12. by whom she had two sons Agrippa and Drusus and three daughters Bernice Mariam and Drusilla Act. 18. cap. 7. Such marriages as these were in old Herods family the father of this Herod that we have in discourse And now let us look upon the marriage that we have before us between Herod and Herodias 1. Herodias was neece both to Philip and Herod both to her former husband and her latter for she was daughter to their brother Aristobulus whom their father had slain as was said before Josephus must here be corrected by the Evangelist for he saith Herodias was the wife of Herod Herod the Tetrarchs brother but not by the same mother Antiq. lib. 18. cap. 7. There was indeed a Herod which was Philips brother of the same mother Cleopatra but this Herod the Tetrarch called also Antipas was the son of Malthace 2. He might not have married his brothers wife though he had been dead he having had seed by her for so is it very generally held that Herodias daughter that daunced off John Baptists head was the daughter of Philip. If brethren dwell together as heirs to one possession and one of them die and have no child then her husbands brother shall go in unto her c. Deut. 25. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if her husband leave either son or daughter or sons son or sons daughter or daughters daughter behind him as R. Sol. explains it then might not he marry
Law of which persons and of which Law these two things are to be taken notice of 1. That all those that are named single in this succession were the Heads or Presidents of the Sanhedrin and where they are named double or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paires the first named of the two was Nasi or President and the second named was Ab beth din or Vice-president 2. That this Cabbalah or traditional Law whose conveyance they thus pretended from Moses might not be disputed as concerning the truth or certainty of it though it received in every generation some illustration and practical Gloss for the laying out of its latitude and extent They that fixed these positive practical senses upon it were the Elders of the great Sanhedrin concluding thereupon in the Councel and commenting this traditional Law into particular Laws and Ordinances as rules to the nation whereby to walk and the Sanhedrin of every generation was adding something in this kind or other And so they hâ—ld That the great Sanhedrin at Jerusalem was the foundation of the traditional Law and pillars of instruction and from them decrees and judgements went out unto all Israel And whosoever believed Moses and his Law was bound to rest and lean upon them for the matters of the Law Maym. in Mamrim per. 1. Now the way or manner of their legislative determining upon this unwritten Law was thus 1. The general rule by which they went to work was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To make a hedge to the Law that men should not break in upon it to transgress it And this was a special ground and rise and a specious colour for all their traditions for they pretending to make constitutions to fence the Law from violation and to raise the observance of it the higher they brought in inventions and fancies of their own brains for Laws and so made the Law indeed nothing worth Take a patern of one or two of their hedges that they made to this purpose The written Law forbad Thou shalt not seeth a kid in her mothers milk Now to make sure as they pretended that this should not be broken in upon they fenced it with this tradition Thou shalt not seeth any flesh whatsoever in any milk whatsoever All things that were appointed to be eaten the same day the command taught till the dawning of the next morning If so why do the wise men say but till midnight namely to keep men far enough from trangressing Beracoth per. 1. And such another hedge they made to the times in that story that is mentioned by Tanchumah fol. 37. A man in the time of the persecution in the days of the Greeks rode upon a horse on the Sabbath day and they brought him before the Sanhedrin and they stoned him not because it was fit to do so but because of the times it was necessary to do so 2. This then being the ground upon which they went to work with an aime to this hedge as they pretended in all their constitutions they hammered their Cabbalah or unwritten Law into these three parts or forms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constitutions Decrees and Customes or practices vid. Maym. in Mamrim per. 1 2. I shall not be curious to give the exquisite difference of these three in this place they were in a few words Laws which they hewed out of their Cabbalah injoyning some things to be done or forbidding others or prescribing the manner of doing We shall take up one example or two to this purpose It is a command to pray every day as it said Ye shall serve the Lord your God They learned by Tradition that this service is prayer because it is said Ye shall serve him with all your heart The wise men say What service is that that is with the heart It is prayer Now there is no number of prayers appointed by the Law nor no fixed time for prayer appointed by the Law nor no obligation to this prayer set down in the Law that is no mention of persons tied to it Maym. in Tephillah per. 1. Therefore the Sanhedrin in several generations made Canons and constitutions to decide and determine upon all these particulars as their own reason and emergencies did lead them and give occasion As in one generation they prescribed such and such times for morning and evening prayer In process of time they found these times allotted to be too strait therefore the Sanhedrin of another generation did give inlargement as they thought good And so concerning the number of prayers to be said dayly one Sanhedrin appointed so many but time and experience found afterwards that these did not answer such or such an occasion as it seems was not observed when they were appointed therefore the Sanhedrin of another generation thought good to add more and more still as occasions unobserved before did emerge and so the number of their dayly prayers grew at last to be eighteen And in the days of Rabban Gamaliel saith my Author last cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereticks increased in Israel he meaneth those that from Judaism turned to Christianity and they vexed Israel and perswaded them to turn from their Religion He seeing this to be a matter of more import than any thing else stood up he and his Sanhedrin and appointed another prayer in which there was a Petition to God to destroy those Hereticks and this he set among the prayers and ordained it to be in every ones month and so all the dayly prayers were ninteen ibid. per. 2. Sect. IV. The Scribes and Doctors Thus was the State Religion of the Jews and thus stated and setled The ground-work was pretended traditions from Moses expounding the written Law delivered from hand to hand in the Sanhedrins of several congregations the superstructure was legislative and practical senses made hereupon and determined for the use of the people by the Sanhedrin Now they that had to deal in these determinations were called The Scribes and those were divided into four ranks 1. The Nasi and Ab deth din that is President and Vice-president who were the special Treasurers of the Cabbalah which they pretended did descend from Moses 2. The whole Sanhedrin it self which made their Canons and constitutions out of this Cabbalah and did impose them upon the people 3. Those men of the Sanhedrin or others that kept Divinity Schools and read publick Lectures in explication of these traditions as Hillel Shammai Gamaliel Tyrannus or Turnus Acts 22. 3. 19. 9. c. And 4. Those that expounded these Laws as the publick preachers in their Synagogues According to which several acceptations the word Scribe is to be construed in the New Testament sutable to the scope of the place and to the occasion whereupon the word is used As 1. in that division of the Sanhedrin into chief Priests and Scribes and Elders Mat. 26. 3. the Scribes are here peculiarly to be understood either for the President and Vice-president the Receivers and
from death to life in a spiritual sense which argues that he intends the same sense here 3. In that he ascribeth reviving to his Voice here as he did there to his Word 4. Because he distinguisheth upon hearing his voice The dead shall hear it and as many as hear it shall live which is applicable a great deal more fairly to the bare and to the effectual hearing of the Gospel than to dead in corporal sense And 5. lastly Because there are so great things spoken of the calling of the Gentiles in the Scripture and of Christs work about that matter and their Heathenish condition so expresly called death and their imbracing the Gospel a resurrection that when Christ is speaking of his actings in the New Testament and useth such words as these before us we may not unproperly apply them in that sense It would have prevented many controversies and not a few errors if the Phrases the last days and the day of the Lord and the end and new Heavens and new Earth and the dead raised c. had been cautelously understood and as the Scripture means them in several places But as for the raising of the dead in the verse in hand it needeth not very much curiosity to fix it to either of those as a determinate sense since taken either way that hath been mentioned it carries a fair construction most agreeable to the truth and not very disagreeable to the scope and context Vers. 26. For as the Father hath life in himself so hath he given to the Son to have life in himself It is needless to dispute here how far the second person in the Trinity may be said to have or not to have his being of himself for the words do not consider him simply as the second person but as the Messias God and Man as is the tenour of speech all along And in this acceptation we may give the words this construction 1. That they are a Paraphrase upon the name Jehovah which betokeneth Gods eternal being in himself and his giving of being to the Creature and that they mean that as the Father is Jehovah so also hath he given to the Son the Messias that name above all names as Philip. 2. 9. to be owned and worshipped for Jehovah having life in himself as being the eternal and living God and having the disposal of life in his power as being the God of all living 2. That as the Father is the eternal and immortal God so also is the Messias and though he stand there before the Sanhedrin in humane appearance yet should he never see corruption as Psalm 16. 10. but declare himself mightily to be the Son of God and to have life in himself by his raising himself from the dead Rom. 1. 4. Being the first and last He that liveth though he died and is alive for evermore Amen and hath the Keys of Hell and death at his disposal Rev. 1. 17 18. 3. As the words before may be applied to Christs raising from the dead those that were either bodily or spiritually deceased so these are a reason and proof of that assertion because as the Father hath the absolute disposal of life in his own power so hath he given to the Messias the same disposal Vers. 27. And hath given him authority to execute Iudgment also because he is the Son of Man By this passage it is apparent in what sense our Saviour useth the term The Son and The Son of God all along this discourse namely for the Son of God as he was also the Son of Man or the Messias There hath been some scruple made as was mentioned before upon the reason given of Christs authority of Judging namely because he was the Son of Man which will be removed by rightly stating the sense of the Son of Man which we may take up in these three particulars 1. The Phrase the Son of Man may be taken to signifie simply A Man and then the words are to be understood in this sense He hath given him authority of judging because he is a man and then is the reason current and apparent under this construction First Because the Son of God humbled himself and became man for the redemption of man therefore the Lord hath given him authority to be judge of man as Phil. 2. 8 9. And secondly He hath given the Messias authority of judging because he is man that man might be judged by one in his own nature as Act. 17. 31. He hath appointed a day in which he will judge the World in righteousness by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him from the dead 2. The title The Son of Man which our Saviour so oft applieth to himself in the Gospel doth not speak him barely A Man but it owns him as that singular and peculiar seed of the woman or Son of Man that was promised to Adam to be a repairer of ruined mankind and the destroyer of the works of Satan as the term hath been cleared before And in this construction the reason of Christs authority of judging because he was the Son of Man is yet cleared further namely because he was the Son of that promise the Heir of the world and Redeemer of mankind and Destroyer of Devils therefore the Lord did give authority to him to be Lord of the World and Judge of Men and Devils to destroy the Serpent and his seed that were his enemies and to perfect and save the holy seed that should believe in him and obey him and to do and order all things here in this world that were in tendency either to the one or the other end 3. The Messias is thus charactered in Dan. 7. 13 14. Behold one like the Son of man came with the clouds of Heaven and came to the antient of days and they brought him near before him And there was given him dominion and glory and a Kingdom that all people nations and languages should serve him Upon which words R. Saadias glosseth thus This is Messias our righteousness But is it not written concerning the Messias lowly and riding upon an Ass Because he shall come in humility and not in pomp riding upon Horses And with the Clouds of Heavens meaneth the Angels the Host of Heaven this is the abundance of greatness which the Creator shall give unto the Messias c. Our Saviour in the words that we are upon seemeth to point at those words of Daniel and whereas it was confessed by the Nation that the Son of Man there spoken of to whom all Dominion was given was the Messias he doth here plainly aver that it was himself and that all Authority and Judicature was given him because he was the Son of Man Observe how purposely he changeth expressions In ver 25. He speaketh of raising the dead by the voice of the Son of God and here of executing judgment because he is the Son
here to Moses the first Prophet of the Church of Israel it also descended to a succession of Prophets in that Congregation from time to time But with this excellent gift it was also given Moses himself to know and so likewise them that did succeed that they had this double power not from themselves but from another Moses his stammering tongue taught himself and them so much for Prophesie and his leprous hand taught so much for Miracles This succession of Prophets began from Samuel and ended in the death of Christ Acts 3. 24. Not that there were not Prophets betwixt Moses and Samuel but because they were not expressed by name as also because vision in that space of time was exceeding rare 1 Sam. 3. 1. Now from the beginning of the rule of Samuel to the beginning of the captivity in Babel were four hundred and ninety years and from the end of that captivity to the end of Christs life upon earth were four hundred and ninety years more The seventy years of captivity between which were the seventh part of either of these two Numbers that lay on either side are called by Habbakkuk The midst of years namely from the beginning of Prophesie in Samuel to the sealing of Prophesie in the death of Christ. Revive thy work in the midst of the years in the midst of the years make known Then was it justly to be feared that the spirit of Prophesie would quite have ceased from Israel when they were captived among the Heathen This made the Prophet to pray so earnestly that God would preserve alive or revive his work of Miracles in the midst of years and in those times of captivity that he would make known things to come by that gift of Prophesie And he was heard in what he prayed for and his supplication took effect in the most prophetick and powerful Spirit of Daniel The Jews had an old Maxim That after the death of Zachary Malachy and those last Prophets the Spirit of God departed from Israel and went up So that from thence forward prediction of future things and working of miracles were rarities among them To this aimed the answer of those holy ones Act. 19. 2. We have not so much as heard whether there be any Holy Ghost Not that they doubted of such a person in the Trinity but that whereas they had learned in their Schools that the Holy Ghost departed away after the death of Malachy they had never yet heard whether he was restored again in his gifts of Prophesie and Miracles till now or no. SECTION VII The two first miracles Exod. 4. 1. THE turning of Moses rod into a Serpent did utterly disclaim any power of the Devil in these wonders which he was to work which power only the Magicians wrought by For as a Serpent was the fittest Embleme of the Devil as Gen. 3. and Revel 12. 9. 80 was it a sign that Moses did not these Miracles by the power of the Devil but had a power over and beyond him when he can thus deal with the Serpent at his pleasure as to make his rod a Serpent and the Serpent a rod as he seeth good Yet it is worth the observing that he is commanded to take it by the tail vers 9. for to meddle with the Serpents head belonged not to Moses but to Christ that spake to him out of the bush as Gen. 3. 15. His rod at Sinai is said to be turned into Nahash a common and ordinary Snake or Serpent but when he casts it down before Pharaoh it becometh Tannin Chap. 7. 10. a Serpent of the greatest dimensions be like a Crocodile which beast the Egyptians adored and to whose jaws they had exposed the poor Hebrew Infants in the River 2. His Leprous hand disclaimed also any power of Moses his own in these wonders which he wrought for it was not possible that so great things should be done by that impure and unclean hand but by a greater 3. Both of these Miracles which were the first that were done by any Prophet in the world did more specially refer to the Miracles of that great Prophet that should come into the world by whose power these Miracles were done by Moses at this time For as it belonged to him only to cast out the power of the Devil out of the soul and to heal the soul of the leprosie of sin so was it reserved for him first to cast out the Devil out of the body and to heal the leprosie of the body For though the Prophets from Moses to Christ had the gift of doing Miracles and performed wonders many of them in an high degree yet could never any of them or any other cast out a Devil or heal a Leper till the great Prophet came Elisha indeed directed Naaman how he should be healed but he neither touched him nor came out to him at all that he might shew that it was not his power but such cures were reserved for Christ to come SECTION VIII Moses in danger of death because of distrust Exod. 4. 24. THE fault of Moses that brought him into this danger was not the uncircumcision of his Son as it is commonly held for that had been dispensable withal in him as it was with thousands afterwards of the Israelites in the Wilderness but his fault was grievous diffidence and distrust For this is that that makes him so much so oft and so earnestly to decline so glorious and honourable a message as the Lord would send him on and this was that that brought him into this danger of death when he was even going on this message Observe therefore his evasions and how they sound exceeding hollow and empty of belief First Who am I that I should go to Pharaoh Chap. 3. 11. This the Lord answereth I will be with thee and this my appearing to thee may be an undoubted token to thee that I have sent thee vers 12. Secondly But who shall I say hath sent me For forty years ago they refused me saying Who made thee a Prince and a Ruler over us Chap. 4. 1. This scruple the Lord removeth by giving him the power of miracles Thirdly But I am not eloquent neither heretofore nor since thou hast spoken to me for though I may work miracles upon others yet is not this wrought upon my self that I speak any whit better than I did before This receiveth this answer I will be with thy mouth vers 10. 11 12. Fourthly But I pray thee send by that hand that thou wilt send or stretch out vers 13. for thou saidst to me I will stretch out mine hand and smite Egypt c. Chap. 3. 20. Now therefore I pray thee stretch out this hand of thine for the hand of man is not able to perform it At this the Lords anger was kindled against him and that deservedly For in this he denied the mystery of the Redemption which was to be wrought by a man the God-head going along with him Now it
critical we might observe the various qualifications of a Pastor and Teacher from these two surnames the one a son of wisdom and the other of exhortation but our intention only is to shew that the two Josephs in mention differed in person for they differed in name §. And Matthias Who or whence this man was we cannot determine certain it is the sense of his name is the same with Nathaneel though not the sound and I should as soon fix upon him for the man as any other and some probabilities might be tendred for such a surmisal but we will not spend time upon such conjectures CHAP. II. Vers. 1. And when the day of Pentecost was fully come they were all together with one accord in one place §. 1. The time and nature of the Feast of Pentecost THE expression of the Evangelist hath bred some scruple how it can be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day to be compleated or fulfilled when it was now but newly begun and the sight of this scruple it is like hath moved the Syrian Translater and the Vulgar Latine to read it in the plural number When the days of Pentecost were fulfilled Calvin saith compleri is taken for advenire to be fulfilled for to be now come Beza accounts the fulness of it to be for that the night which is to be reckoned for some part of it was now past and some part of the day also In which exposition he saith something toward the explanation of the scruple but not enough Luke therefore in relating a story of the feast of Pentecost useth an expression agreeable to that of Moses in relating the institution of it Lev. 23. 13. And ye shall count unto you from the morrow after the Sabbath from the day that ye brought the sheaf of the wave-offering seven Sabbaths shall be compleat Even unto the morrow after the seven Sabbath shall ye number fifty days It will not be amiss to open these words a little for the better understanding and fixing the time of Pentecost First The Sabbath that is first mentioned in the Text in these words Ye shall count unto you from the morrow after the Sabbath is to be understood of the first day of the Passover week or the fifteenth day of the month Nisan the Passover having been slain on the day before And so it is well interpreted by the Chaldee Paraphrast that goeth under the name of Jonathan and by Rabbi Solomon upon this Chapter at the 11 verse And he shall wave the sheaf before the Lord after the holy day the first day of the Passover And it was called a Sabbath be it on what day of the week it would as it was on the Friday at our Saviours death because no servile work was to be done in it but an holy convocation to be held unto the Lord vers 7. and the Passover Bullock Deut. 16. 2 7. 2 Chron. 30. 24. 35. 8. to be eaten on it Joh. 18. 28. as the Lamb had been eaten the night before and this Bullock was also called a Passover and the day the preparation of the Passover Joh. 19. 14. as well as the Lamb and the day before had been This helpeth to understand that difficult phrase Matth. 28. 1. about which there is such difference and difficulty of expounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the evening of the Sabbath saith the Syriack and the Vulgar And o utinam for then would the Lords day be clearly called the Sabbath the Sabbath of the Jews being ended before the evening or night of which he speaketh did begin In the end of the Sabbath saith Beza and our English but the Sabbath was ended at Sun-setting before It is therefore to be rendred after the Sabbaths for so signifieth * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch post regls tempora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post tempora Trojana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post noctem c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after in Greek Writers as well as the Evening and the plural number of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to have its due interpretation Sabbaths Now there were two Sabbaths that fell together in that Passover week in which our Saviour suffered this Convocational or Festival Sabbath the first day of the Passover week and the ordinary weekly Sabbath which was the very next day after the former was a Friday and on that our Saviour suffered the latter a Saturday or the Jewish Sabbath and on that he rested in the grave and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after these Sabbaths early in the morning on the first day of the week he rose again Secondly The morrow after this Sabbath of which we have spoken or the sixteenth day of the month Nisan was the solemn day of waving the sheaf of the first fruits before the Lord and the day from which they began to count their seven weeks to Pentecost Lev. 23. 11. Deut. 16. 9. This day then being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second day in the Passover week and being the date from whence they counted to Pentecost all the Sabbaths from hence thither were named in relation to this day as the first Sabbath after it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 6. 1. Not as it is rendred the second Sabbath after the first but the first Sabbath after this second day the next Sabbath after was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the rest accordingly Thirdly Now in their counting from this morrow after the Sabbath or this day of their first-fruit sheaf to Pentecost seven Sabbaths or Weeks were to be compleat whereupon R. Solomon doth very well observe that the count must then begin at an evening and so this day after the Sabbath was none of the fifty but they were begun to be counted at Even when that day was done so that from the time of waving the first-fruit sheaf Pentecost was indeed the one and fiftieth day but counting seven weeks compleat when an evening must begin the account it is but the fiftieth Fourthly To this therefore it is that the phrase of the Evangelist speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English hath very well uttered the day of Pentecost was fully come thereby giving an exact notice how to fix the day that is now spoken of from our Saviours death and to observe that he speaketh of the time of the day indeed and not of the night which was now over and the day fully come The dependence of Pentecost upon this day of waving the first-fruit sheaf was upon this reason because on this second day of the Passover barley harvest began and from thence forward they might eat parched corn or corn in the ear but by Pentecost their corn was inned and seasoned and ready to make bread and now they offered the first of their bread This relation had this Festival in the common practise but something more did it bear in it as a memorial for
his friends to a most miserable and intolerable imprisonment and being solicited and earnestly sued unto that he might be speedily executed and put out of his misery he flatly denyed it saying That he was not grown friends with him yet Such was the penance that he put poor Gallus to a life far worse than a present death for he ought him more spite and torture than a suddain execution The miserable man being imprisoned and straitly looked to not so much for fear of his escape by flight as of his escape by death was denyed the sight and conference of any one whosoever but him only that brought him his pitiful dyet which served only to prolong his wretched life and not to comfort it and he was forced to take it for he must by no means be suffered to dy Thus lived if it may be called a life a man that had been of the honourablest rank and office in the City lingring and wishing for death or rather dying for three years together and now at last he findeth the means to famish himself and to finish his miserable bondage with as miserable an end to the sore displeasure of the Emperour for that he had escaped him and not come to publick execution Such an end also chose Nerva one of his near friends and familiars but not like the other because of miseries past or present but because of fear and foresight of such to come His way that he took to dispatch himself of his life was by total abstinence and refusal of food which when Tiberius perceived was his intent he sits down by him desires to know his reason and begs with all earnestness of him that he would desist from such a design For what scandal saith he will it be to me to have one of my nearest friends to end his own life and no cause given why he should so die But Nerva satisfied him not either in answer or in act but persisted in his pining of himself and so dyed § 6. The miserable ends of Agrippina and Drusus To such like ends came also Agrippina and Drusus the Wife and Son of Germanicus and Mother and Brother of Caius the next Emperour that should succeed These two the Daughter in law and Grandchild of Tiberius himself had about four years ago been brought into question by his unkind and inhuman accusation and into hold and custody until this time It was the common opinion that the cursed instigation of Sejanus whom the Emperour had raised purposely for the ruine of Germanicus his house had set such an accusation on foot and made the man to be so cruel towards his own family but when the two accursed ones had miserably survived the wicked Sejanus and yet nothing was remitted of their prosecution then opinion learned to lay the fault where it deserved even on the cruelty and spite of Tiberius himself Drusus is adjudged by him to die by famine and miserable and woeful wretch that he was he sustaineth his life for nine days together by eating the flocks out of his bed being brought to that lamentable and unheard of dyet through extremity of hunger Here at last was an end of Drusus his misery but so was there not of Tiberius his cruelty towards him for he denyed the dead body burial in a fitting place he reviled and disgraced the memory of him with hideous and feigned scandals and criminations and shamed not to publish in the open Senate what words had passed from the pining man against Tiberius himself when in agony through hunger he craved meat and was denyed it Oh what a sight and hearing was this to the eyes and ears of the Roman people to behold him that was a child of their darling and delight Germanicus to be thus barbarously and inhumanely brought to his end and to hear his own Grandfather confess the action and and not dissemble it Agrippina the woeful Mother might dolefully conjecture what would become of her self by this fatal and terrible end of the poor Prince her Son And it was not long but she tasted of the very same cup both of the same kind of death and of the same kind of disgracing after For being pined after the same manner that it might be coloured that she did it of her self a death very unfitting the greatest Princess then alive she was afterward slandered by Tiberius for adultery with Gallus that died so lately and that she caused her own death for grief of his She and her Son were denyed burial befitting their degree but hid in some obscure place where no one knew which was no little distast and discontentment to the people The Tyrant thought it a special cause of boasting and extolling his own goodness that she had not been strangled nor dyed the death of common base offenders And since it was her fortune to die on the very same day that Sejanus had done two years before viz. Octob. 17. it must be recorded as of special observation and great thanks given for the matter and an annual sacrifice instituted to Jupiter on that day Caius her Son and Brother to poor Drusus took all this very well or at least seemed so to do partly glad to be shut of any one that was likely to have any colour or likelyhood of corrivality with him in his future reign and partly being brought up in such a School of dissimulation and grown so perfect a Scholar there that he wanted little of Tiberius This year he married Claudia the daughter of M. Silanus a man that would have advised him to good if he would have hearkned but afterward he matched with a mate and stock more fitting his evil nature Ennia the Wife of Macro but for advantage resigned by her Husband Macro to the adulterating of Caius and then to his marriage § 7. Other Massacres The death of Agrippina drew on Plancina's a Woman that never accorded with her in any thing but in Tiberius his displeasure and in a fatal and miserable end This Plancina in the universal mourning of the state for the loss of Germanicus rejoyced at it and made that her sport which was the common sorrow of all the State How poor Agrippina relished this being deprived of so rare a Husband can hardly be thought of without joyning with her in her just and mournfull indignation Tiberius having a spleen at the woman for some other respect had now a fair colour to hide his revenge under to call her to account and that with some applause But here his revenge is got into a strait for if he should put her to death it may be it would be some content to Agrippina and therefore not to pleasure her so much he will not pleasure the other so much neither as with present death but keepeth her in lingring custody till Agrippina be gone and then must she follow but her resoluteness preventeth the Executioner and to escape anothers she dieth by her own hand Let us make up the heap
superstition backed by ease and love of Holy-days and grown into credit and intertainment by credulity and custom As unconstant to it self for time as her Sex is of whom it is divulged for there is so great difference about the time when this great wonder was done that it is no wonder if it be suspected to have been done at no time at all We will leave to rake into it till we come to find it in its place and rubrick in Eusebius who is the most likely man to follow and for the present we will divert the Readers eyes to a matter of far more truth and likelihood Phraates a King of Parthia of old had given Vonones his eldest son for an Hostage to Augustus and Augustus upon the request of the Parthians afterward had given him again unto them for their King At the first he was well accepted and well affected by them and among them as he had been desired by them but afterward he was disliked and displaced by Artabanus whom they had called in for their King in his stead This Artabanus having been kept in awe by Germanicus whilest he lived and having been a good while ago quitted and delivered of that awe by Germanicus his death and having at this present a fit opportunity for the seisure of the Kingdom of Armenia by the death of Artaxias their King he taketh upon him to place Arsaces his own eldest son in that Throne demanding withal some Treasures that Vonones had left in Syria and Cilicia and challenging the Royalty of Persia and Macedon and the old possessions of Cyrus and Alexander This was a proud scorn and defiance to the Romans and such as was not possible for their victoriousness to digest nor safe for him to offer but that he was imboldned to it by considering the Emperors old age But Sinnaces and Abdus and other Nobles of Parthia not trusting their lives and liberties to the rashness of Artabanus come secretly to Rome and commit the matter to Tiberius He upon their request and glad of opportunity to correct the insolencies of Artabanus giveth them Phraates another son of Phraates their old King who also lay for an Hostage at Rome and dispatcheth him away for his fathers Throne and the Nobles with him And thus is Artabanus in a fair way of an equal retaliation to lose his own Kingdom as he had usurped another mans As they were thus travailing homeward with this design and plot in their minds and hands Artabanus having intelligence of the matter counterplotteth again and fairly inviting Abdus under pretence of great amity to a banquet preventeth his future designs by poison and stops the haste of Sinnaces by dissimulation and gifts Phraates the new elected King the more to ingratiate himself to his Countrymen by complying with them in their manners forsaketh the Roman garb customs and diet to which he had been so long inured and betaketh himself to the Parthian which being too uncouth and hard for him especially upon a change so suddain it cost him his life as he was in Syria But this unexpected accident caused not Tiberius to forelet or neglect the opportunity so fairly begun but to follow it the more earnestly For choosing Tiridates a man of the same blood and an enemy to Artabanus he investeth him in the same right and challenge to the Parthian Crown and sendeth him away for it Writing letters withal to Mithradates the King of Iberia to invade Armenia that the distress and strait of Arsaces there might draw Artabanus thither to his relief and give Tiridates the more easie access to his Country For the better securing of Mithradates to this imployment he maketh him and his brother Pharasmenes friends between whom there had been some feud before and inciteth them both to the same service This they accordingly perform and breaking into Armenia they shortly make the King away by bribing of his servants and take the City Artaxata with their Army Artabanus upon these tidings sendeth away Orodes his other son to relieve and to revenge But Pharasmanes having joyned the Albanes and Sarmatians to his party and he and the Iberians by this union being masters of the passages they pour in Sarmatians into Armenia by multitudes through the straits of the Caspian mountains and deny passage to any that would aid the Parthian So that Orodes cometh up to Pharasmanes but can go no further and they both lie in the field so close together that Pharasmanes biddeth him battel at his own trenches which being stoutly and strangely fought between so many Nations and so differently barbarous it fortuned that the two Princes met in the heat of the sight and Pharasmanes wounded Orodes through the Helmet but could not second his blow himself being born away by his horse beyond his reach and the other was suddainly succoured and sheltered by his guard The rumor of this wound of the King by dispersion grew to a certain report of his death and that by as certain an apprehension grew to the loss of the Parthians day Nor was the rumor altogether mistaken for the wound though it were not so sodainly yet was it so surely deadly that it brought him to his end Now it is time for Artabanus to look and stir about him when he hath lost his two sons and when his two Kingdoms are near upon losing He mustereth and picketh up all the Forces his Dominions could afford and those no more neither if they were enough than the present necessity and forlorn estate of himself and Kingdoms did require What would have been the issue and where the storm of this cloud and shower of these preparations would have lighted Vitellius gave not leave and time to be determined for raising all the Legions of Syria and thereabout for Tiberius upon these troubles had made him ruler of all the East he pretended an invasion of Mesopotamia But Artabanus suspecting whither that war might bend indeed and his discontented subjects upon this conceit of the assistance of the Romans daring to shew their revolt against him which they durst not before he was forced to flee with some forlorn company into Scythia hoping that his absence might remove the hatred of the Parthians which we shall see hereafter came accordingly to pass and Vitellius without any blow struck maketh Tiridates King in his stead §. 2. Tiberius still cruel and shameless He was now got to Antium so near the City that in a day or nights space he could have or give a return to any letters For all his age which the Parthian King had despised and for all the troubles that he had caused yet remitted he nothing of his wonted rigour and savageness The Sâ—ianians were as eagerly hunted after as ever and it was no escape nor help to the accused though the crimes objected were either obsolete or feigned This caused Fulcinius Trio for that he would not stay for the formal accusations which he perceived were coming against him
is man deserted and left unto himself that he will be a God when he is in the next form to a Devil The plain and rustick Gaule hit him right and spake but the truth when seeing him in these his postures of his foolish Diety and laughing and being asked by Caius what he thought of him that he laughed he answered boldly and escaped with it That he seemed to him to be a great folly § 6. The miseries of the Alexandrian Jews How these manners of the Prince might redound to the calamity of the Jews who would worship no God but their own it is easie to guess by the common advantages that are always taken in the like cases by men that are armed with power and weaponed with malice As this humour of the Emperour was blown up with flattery and blasphemous clawing at home so was it soon blazoned and divulged abroad and they that delighted in many Gods it was good contentment to have them all met in the Center of the new God all-God their Prince But what will become of the Jews the only opposers of such impiety and what especially of the Alexandrian Jews whose tragedy was begun already This opportunity suited with the spiteful desires of their adversaries as their adversaries themselves could have desired For now thinks Flaccus he may ingratiate himself to Caesar indeed by being ungratious to the Jews and now have the Alexandrians a double forwarding beside their own malice their Governour and their Prince First Flaccus deprived the Jews of their Synagogues Oratories and houses of prayer and therewith as much as in him lay of their Religion then of the benefit of the City and Country Laws proclaiming them strangers and forreigners and at last gave free and open liberty to the Alexandrians to use their wills upon them in what manner and measure their malice thought meet And now their Tragedy begins The Jews in the City were above two parts of five the Alexandrians driving them out of their own houses and ransacking the houses as they went they force them into a strait place of the City where they had not room to stir one for another much less to make any orderly battalia for defence of themselves or for resistance In this strait both of place and fortune it is no wonder if they speedily suffered famine who had nothing of their sustenance left them unless they would have devoured one another Here are many mouths and no meat and great complaining but no relief Plenty enough there was in the City but none for them and abundance of every thing necessary but pity The poor crowded straved and distressed people those that had any hope or courage to shift for themselves streak abroad and steal forth of their inclosure for food and fresh air some to the shore some into the City some one way some another but the misery of them also was no less than theirs that staid impounded but that it was not so lingring For wheresoever they were caught as no where could they go but descried they were either stoned clubbed or burned to death yea often man wife children and whole families so murdred all of a heap Some they smoaked and choaked to death in a fire where they wanted fewel to burn them out some they haled with ropes tied about their ankles up and down the streets till they were dead and then neither spared they the dead bodies but mangled them in pieces Their Synagogues they all burnt down with the loss also of some of the Alexandrians houses adjoyning their houses they defaced and their lives they took away when and wheresoever they could catch them Flaccus in this bloodiness had done enough by connivance and toleration but he is not content with this passive tyranny unless he be an actor himself in the Scene and be not behind other in this mischief as he was before them in authority Eight and thirty of their Judges and Counsellors for a Senate of their own was tolerated by Augustus and allowed them he sendeth for by his officers and binding their hands behind them causeth them thus to be led along the streets for a derision and then caused them to be publickly scourged some to death some to the lingring out of a miserable life He caused also a pretended search to be made throughout all the Jews houses for armour pretending a suspicion of their insurrection but intending thereby to give the Souldiers the more advantage for their pillaging and oppression He spared neither age nor sex against whom he could take an occasion or find cavil nor reverenced he any festival for their execution nor omitted any kind of cruelty for their torture Here is the first smarting blow to count of that this nation felt since they called for the blood of the just one upon themselves and upon their children and some of this City were nimble agents for the comapssing of the death of his first Matyr Steven Act. 6. 9. § 7. Agrippa in his own Kingdom You may well presume that the stay of Agrippa would not be long at Alexandria where his intertainment was so foul and his invitation to his own home was so fair and good His welcome thither was not so full of scorn and disgrace as in the other place but as full of unkindness because the unkindness was from his own sister Herodias the incestuous wife of Herod the Tetrarch and once some comfort to this her brother whilest he was in distress growes now the bitter envier of his prosperity A woman ever active to the mischief of others but now beginning to twine a whip for her own back It griveth her to see the unlooked for pomp of the new King Agrippa A man that had so lately been under the hatches of fortune and in her bilboes debt and danger that had but the other day fled from his wife country and friends for poverty and shame unable to pay the monies that he ought and which was worse as unable to borrow more and now he is returned again with a Kingdom a Crown and with pomp and train agreeable to both Oh how this grated her haughty and emulative spirit though he were her brother Well whether it were in spite to his promotion or in disdain to her degree that was now below him which is the more like the shower and storms of her discontents do shower upon her husband She lays in his dish the present spectacle of Agrippa's glory and his own inferioritie Taxeth him with dulness and sleepiness that would not seek for a higher dignity which might be had for a journey to Rome twitteth him for being an underling when he might prevent it perswadeth him to spare no cost nor travail for that prevention and in fine worketh so with him by uncessant clamours that though he could well have been contented to have sitten quiet at home yet he is induced or driven to travail and she with him to Rome to Caius Agrippa was not unacquainted
170. His Allegories make him impious and he counteth the story of Paradise to be but foolery if it be taken litteral Pag. 180. He talketh a Rabinical tale about the invention of Musick He constantly followeth the LXX as appeareth pag. 160 179 218 245 255. Pag. 190. He maketh God and his wisdom as it were father and mother of whom the world was generate but not humano more Ibid. He readeth that place Prov. 8. 22. The Lord created me the first of his works For saith he it was necessary that all things that came to generation should be younger than the mother and nurse of all things Pag. 191. He is very uncivil with Jethro Pag. 205. He holdeth Lots wife to have been turned into a stone Pag. 206. He was in the Theater at a play Pag. 213. He holdeth Isaac weaned at seven years old And mentioneth certain Dialogues made by himself personating Isaac and Ismael He calleth cap. 32. of Deuteronomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canticum majus according to the Rabbins phrase so likewise pag. 179. Pag. 214. Jacob praying for Joseph saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is very questionable where this speech is to be found Pag. 223. The spirit of God is an immortal knowledge Pag. 232. He treateth de Printogenito secundogenito Dei that is of his Word and the World Pag. 234. He holdeth freewil but it is in comparison of the actions of men with the effects of Plants and Bruits Pag. 241. He is fallen out with Joseph again Pag. 251. He telleth a fable how all Birds and Beasts spake the same Language and understood one another but that their Tongue was confounded because they petitioned that they might never grow old but renew their youth as the Serpent doth who is the basest of them But this is more than enough for a taste we shall conclude this Character with that Apophthegme that came from him when Caius was in a rage against him and his fellow Commissioners How ought we to chear up saith he though Caius be angry at us in words seeing in his deeds he even opposeth God Josephus relateth it Antiq. lib. 18. cap. 10. PART III. The ROMAN Story §. 1. Caius still foolish and cruel THIS year did Caius make an expedition to the Ocean as if he would have passed over into Britain but the greatest exploit that he did was that first he went a little upon the Sea and then returning he gave a signal to his Souldiers that they should fall to battail which was nothing else but that they should gather cockles and shells upon the shoar and so he returned with these goodly spoils and brought them to Rome in a foolish triumph as if he had conquered the Ocean being come into the City he had like to have slain all the Senate because they had not decreed divine honours and worship to him But he became reconciled to them again upon this occasion Protogenes his bloodhound that used to carry his two Books or Black-bills the one whereof he called a Sword and the other a Dagger in which Books he inrolled whom he destined to death or punishment he coming one day into the Court and being saluted and fawned upon by all the Senate was among them all saluted by Scribonius Proculus Upon whom looking with a grim and displeased countenance What saith he dost thou salute me that hatest so deadly the Emperor my Master Whereupon the rest of the Senators arose came upon him and pulled him in pieces With this piece of service so well suiting with the Tyrants humor he was so well pleased that he said they had now regained his favour again Under his cruelty this year perished by name Ptolomy the son of King Juba because he was rich Cassius Becillinus for no crime at all and Capito his father because he could not indure to look upon his sons death Flattery delivered L. Vitellius our late Governor of Syria and it was much to appease such a Lion but that it was a flattery without parallel §. 2. Caius profane The blasphemous Atheist continued still in his detestable Deity being what God he would when he would and changing his Godship with the change of his cloths sometimes a male Deity sometime a female sometime a God of one fashion sometime of another Sometime he was Jupiter sometime Juno sometimes Mars sometimes Venus sometime Neptune or Appollo or Hercules and sometimes Diana and thus whilst he would be any thing he was nothing and under the garb of so many gods he was indeed nothing but Devil He built a Temple for himself in Rome and made himself a room in the Capitol that he might as he said converse with Jupiter But it seems Jupiter and he fell out for he removed his own mansion and built himself a Temple in the Palace because he thought that if Jupiter and he shared in the same Temple Jupiter would have the upper hand and the more repute Therefore that his own Deity might have room enough he built this new Temple and that he might be sure to get equal worship with Jupiter he intended to set up the statue of Jupiter Olympius there but pictured directly after his own Image so that it must have been Jupiters statue but Caius his picture Jupiturs trunk but Caius his head and face but this fine design came to nothing and was clean spoiled for the Ship that went for this statue was spoiled with lightning and there was a great laughing always heard whensoever any one went about to meddle with the picture to forward the business and truly it was as fit an Omen as likely could have been invented for it When this invention thus failed him he found out a new trick to get part of the Temple of Castor and Pollux for himself and joyned it to the Palace and he so contrived the matter that his entrance was just in the middle between those two gods and therefore he called them his Porters and himself he stiled the Dialis and his dear Caesonia and his uncle Claudius and divers of the richer sort he ordained to be his Priests and got a good sum of money of every one of them for their Office nay he would be a Priest unto himself and which best suited with him in such a function he admitted his Horse to be fellow Priest with him and because he would be a right Jupiter indeed he would have his tricks to imitate thunder and lightning and he would ever be defying Jupiter in Homers speech Either take me away or I will take thee And thus was his Palace parted into a sensless contrariety one part to be a Temple and another part a common Stews in one Caius to be adored as a god in another Caius to play the Beast deflowring Virgins violating Boys adulterating Matrons exacting and extracting Money from all and using to tumble himself in heaps of Money which he had so gotten THE CHRISTIAN HISTORY THE Jewish and the Roman Of the Year of CHRIST
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
under Heaven but only of the Corn that grew in the Land of Israel 2. Walled Cities were more holy than the rest of the Land For 1. Lepers were not suffered to be in them but were turned out 2 Kings 7. 2 3. and this their turning out was called e e e Maymon in hiath Mikdash per. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shilluah and it may be possibly the fountain Siloam took its name from such a thing it being without the City a place whither such poor creatures were sent 2. A dead body carried out of the walls might not be brought in again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they might carry it up and down in the City as they thought good but if it were once carried out of the gates it might not be brought in again 3. A dead corps was not to be buried within the walls Luke 7. 12. And none saith f f f Avoth R. Nathan per. 34. Rabbi Nathan were buried within the walls of Jerusalem but the Kings of the house of David and the Prophetess Huldah 3. Within Jerusalem was holyer than within any other walled City for g g g Rambam in Kelim per. 1. there they might eat the Peace-offerings the first fruits and the second tithe which they might not eat in any City else whatsoever And there alone while Jerusalem was theirs did they eat the Passover 4. The mountain of the Temple was more holy than Jerusalem for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men or Women that had Issues or Fluxes and Women that were unclean in their menstruis and upon child-bearing might not come in thither yet such were in Jerusalem continually And the reason of this their restraint was h h h Maymon ubi supr because they made that unclean that either they sate or lay upon yea even the place where they stood which in this circumstance was a deeper defiling than defiling by the dead for a dead corps might if there were occasion be brought in hither as to save the dead body of an eminent person from violence and as they give the example of Moses carrying the bones of Joseph with him even within the camp of Levi but one of these unclean persons might not come in here 5. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chel or alley was holyer than the mountain of the House for strangers and those that were defiled by the dead might not come within it which they might do into the other By strangers here we are not to understand Proselytes that were circumcised and baptized for they were as Israelites to all purposes but strangers were such as were of other Nations that were not come to that conformity with the Jews in Religion were they Proselytes of the gate or were they strangers in the most proper sense For we shall observe hereafter that even Gentiles unproselyted yea while they were yet Idolaters might and did sometimes bring their offerings to the Temple and so might come into the mountain of the House and hence that is ordinarily called among Christian writers The Court of the Gentiles But though they might come within the mountain of the House yet might they not enter into the chel upon pain of death which was signified to them by inscriptions upon pillars at the entrance into it as is observed in its place And from hence rose that tumult against Paul Act. 21. who being himself and four others attending upon their purification in the court of the Women shaving their heads and burning their hair in the Nazarites room and doing what was to be done by those whose vow was out an bubbub ariseth upon supposal that one of the four had been a Gentile namely Trophimus an Ephesian whom they had seen walking with Paul in the City and indignity was taken at this as if Paul had brought in a stranger within the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chel 6. The Court of the Women was more holy than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tibbul iom might not come in thither that is whosoever was defiled with such an uncleanness as required his washing and his Sun going down before he was clean though he had washed yet if the Sun were not set he or she might not come in there 7. The Court of Israel was more holy than the Court of the Women i i i Id. ubi supra Kâ—lim per. 1. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they might not enter into it that were indeed acquitted from their uncleanness but had not as yet their atonement made for their purification k k k Id. in Mechosere capparah per. 1. There were four sorts of these the Leper a man that had an Issue a Woman that had had been in her Separation and she that had born a Child l l l Ioseph de bell â— cap. 14. As for the Women they might not go into the Court at all m m m Tosâ—pheta in Erachim per. 2. unless it were when they brought a sacrifice but men who were capable of going in at other times yet might they not enter the Court in this condition till their atonement made 8. The Court of the Priests was more holy than the Court of Israel for no Israelite might come in there but upon necessity and that was in these three occasions n n n Piskâ— Tosâ—ph ad Mid. either for the laying of his hands upon the head of the sacrifice to be slain or for slaying of it or for waving of some part of it being killed 9. Between the Porch and the Altar was more holy than the lower part of the Court for even no Priest might come there that had a blemish or bareheaded that is without his bonnet or without his vail for they used the covering of their heads as one most solemn rite in their greatest devotions as shall be shewed afterward 10. The Temple was more holy than that because none might go in thither unless with washed hands and feet which up and down the Court they might more tolerably do with both unwashed if they did not meddle with some part of the service 11. The Oracle or within the vail was most holy of all because that none might go in thither but only the High-priest and that but one day in the year only Thus many risings and degrees of Holiness were in that Land and in these places now and many hundreds of years ago raked up in as many and many more degrees of misery difilement and desolation The blinded Nation despising the life and marrow of those holy things whereby these places received all their holiness and honour and so losing the things places and holiness it self The Jews do parallel Jerusalem and the Temple to the Camp of Israel in the wilderness and the Tabernacle in these proportions o o o R. Sol. in Kelâ—m per. 1. Maym. in Beth habbech per. 7. From the gates of Jerusalem to the mountain of the House was the camp
of Israel From the gate of the mountain of the House to the gate of Nicanor the camp of Levi and from the gate of Nicanor inward the camp of the divine glory SECT I. How the unclean were kept from the Temple UPON the observation of what persons were prohibited access to the Temple lest they should defile it two things methodically do come to hand to be considered thereupon as referring to it and those are 1. What course was taken for the prohibiting of the unclean from coming there And 2. What was the penalty of those that were in their uncleanness yet would dare to come The former inquiry is not of so easie resolution as is the latter and the reason is because thousands of persons might come that were not in a fit case to have come thither and yet it was impossible without immodesty and uncivility unless it were by oath to discover in what case they were There were indeed Porters and Guards at the gates but thousands of unclean persons might pass them and they never the wiser unless they should have put the passengers to an oath which I believe was never yet dreamed of by any writer that hath handled the Jews customs Men in issues of blood or seed and women in their ordinary or extraordinary fluxes could neither be discerned by their face in what case they were nor do we find that they were ever at all examined much less sworn or searched They might repel and keep back indeed what or whosoever carried with them visible defiling as one that appeared to be a Leper one that came with things about him that might not be brought into the Temple or they might keep back those that would go beyond their bounds or they might have an eye to any that came suspiciously either to steal or to disturb the Service or they might check those that shewed any lightness at their coming in or being entred or they might direct those that were not well acquainted with the place what to do and how to behave themselves there or they might admonish all that came to take heed of coming there if they were unclean But as for keeping out all that were in any uncleanness and such as whereby the place might receive defilement it was a thing so far impossible that it is far from being imaginable A man might have touched a dead Corps or might have touched a Woman in her separation or suffered Gonorrhoea in the night or twenty such like cases as these and he cometh to enter into the Temple and no one in the world knew how the case was with him but himself how should this man be possibly discovered or restrained unless it were by the spirit of Prophesie or by giving him an oath which power we never read the Porters to have had nor is there any ground or colour to suppose such a thing The security of the place therefore from such pollutions lay more in the severity of the penalties that were sentenced against and inflicted upon those that were deprehended offenders in this kind than it did in any possible care or practical prevention they could use that they should not come there And as the rigour and strictness of Laws and execution upon offenders in other cases is the surest prevention of such offences the like was the way of caution and prevention here SECT II. Penalties doomed upon unclean Persons found in the Temple Death by the hand of Heaven and Cutting off FOur sad and severe punishments for punishments I cannot but call them all were severally allotted two in sentence or doom and two in execution upon those that presumingly by their uncleanness did violate the Holiness of the place and service some upon one degree of offending and some upon another And those were these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death by the hand of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cutting off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whipping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rebels beating 1. There is a penalty of which the Jews do speak exceeding often due as they hold to divers sorts of offenders and amongst other to some of those that we are speaking of namely such as being unclean yet would for all that go into the Temple and they do call it Death by the hand of Heaven or by the hand of God a a a Vid. Eliu Levit. in Tisbi in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they do very commonly call God Heaven b b b Maymon in Biath Mikdash per. 4. An unclean person saith Maymony that serveth in the Sanctuary profaneth his service and is guilty of Death by the Hand of Heaven though he stay not there And again c c c Ibid. per. 5. A Priest that serveth and washeth not his hands and feet in the morning he is guilty of Death by the hand of Heaven And again d d d Ibid. per. 4. Men or Women with Fluxes Women in their Separation and upon Childbirth or one unclean by a creeping thing or by a carcase or the like may not deal with the service nor go into the Court But if they do they are liable to cutting off for their going in thither and to Death by the hand of Heaven for their serving And divers other instances and examples might be given in other delinquencies and offences to which Death by the hand of Heaven is doomed as the proper punishment of them but these may be sufficient to our present purpose 2. There is likewise as frequent mention if not more among the Hebrew Writers of another doom or penalty upon divers offenders and amongst others upon those of whom we are speaking who would go into the Temple in their uncleanness knowing how the case was with them which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kereth or Cutting off And the Talmud in the Treatise Kerithuth which bears the name upon this very subject doth reckon up six and thirty offences to which if wilfully committed this penalty accrewed It may not be amiss to give the matter at large in their own words and that the rather because we have not only some occasion to look after them now but shall have again also when we come to treat concerning sin-offerings which was a part of their service and which as we shall see then and even in the words now before us had somewhat to say to the matter of Cutting off Their words are these e e e Kerithuth per. 1. There are six and thirty cuttings off in the Law He that lieth with his mother or his fathers wife or his daughter in Law or with a male or with a beast or a woman lying with a beast or a man lying with a woman and her daughter or with another mans wife or with his own sister or his fathers sister or his mothers sister or his wifes sister or his brothers wife or his fathers brothers wife or with a woman in her separation or he that blasphemeth or comitteth Idolatry or giveth
we come up to the time of our Saviours death and to a wretch that had not a small hand in it Annas or Ananus who had been High-priest four changes before him is said to be High-priest with him Luke 2. 41. JONATHAN the son of Ananus made High-priest by Vitellius in the room of Ibid. c. 6. Cajaphas whom he removed 42. THEOPHILUS the brother of Jonathan upon the removal of Jonathan by Ibid. c. 7. the same Vitellius is made High-priest 43. SIMON called also Kantheras made High-priest by Herod Agrippa Theophilus Lib. 19. c. 5. being removed this was he whose daughter Herod married and who was removed from the High-priesthood so many changes ago 44. JONATHAN the son of Ananus restored by Agrippa again but he desires Ibid. c. 6. that his brother Matthias might be put in the place as a fitter man than himself which was a wonder in the great ambition for the High-priesthood which commonly was afoot 45. MATTHIAS put in the room of Jonathan 46. ALIONEUS or Elioenai placed by Agrippa in the room of removed Matthias Ib. cap. 7. 47. JOSEPHUS the son of Kanei promoted by Herod King of Chalcis Lib. 20. cap. 1 48. JONATHAN slain by an Assassin by the contrival of the Governour Felix Ibid. c. 6. 49. ISMAEL the son of Fabi. Ibid. 50. JOSEPH the son of Simon Ibid. 51. ANANUS the son of Ananus mentioned before This man was a Sadducee Ibid. c. 8. He put to death James the brother of our Lord he is called Ananias a whited wall one whom Paul will not own for High-priest Act. 23. 3 5. 52. JESUS put in by Agrippa King of Chalcis in the room of Ananus this Jesus was Ibid. the son of one Gamaliel 53. MATTHIAS the son of Theophilus And here began the Wars of the Jews Ibid. which at last were their destruction In which time the confusion of the times did breed such confusion and jumbling about the High-priesthood in choosing and counterchoosing and putting in and out according to the pleasure of this or that faction that prevailed that it would be but confused work to go about to give a Catalogue or account of them therefore having led the row of the High-priests thus far as till all order both in Church and State were perished and the dignity and respect of that Order was utterly lost we will supersede with this number that hath been related and pass on to the other ranks of Priests that are before us CHAP. V. The Sagan Katholikin Immarcalin and Gizbarin SECT I. SAGAN THE word Sagan is rare in the Scripture but both the name and the dignity is very commonly known and used in the Hebrew writers It is undoubted that he was next to the High-priest or Vicegerent to him but under what notion he came into this deputation is disputable and a a a Iuchasin fol. 57. Abraham Zaccuth doth purposely dispute it One conjecture about this matter is from that Tradition mentioned in Joma That against the day of expiation when the High-priest was to go into the most Holy place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b Ioma per. 1. ab initi◠They appointed another Priest in his stead who might supply the solemn work of that day if any uncleanness did befal the High-priest himself And R. Judah also saith they appointed him another wife lest his own wife should have died because he was enjoyned to atone for himself and for his house that is for his wife Now it is conceived by some that this Priest that was appointed as a reserve if any thing had befallen the High-priest to make him unfit for that work was called the Sagan c c c Ioseph Ant. lib. 17. cap. 8. Josephus giveth one example when the work of the day of Expiation was carried on by such a substitute but this opinion maketh the Sagan useful but for one week in the year whereas it appeareth by the Jewish records that he was in a continual office all the year thorough Some therefore again conjecture that the Sagan was to be he that was to be the next High-priest and in his Sagan-ship was as a Candidate for that Office d d d R. Sol. in Num. 19. So R. Solomon calleth Eleazar the son of Aaron the Sagan And e e e Aruch in Sagan Iuchas ubi sup the Jerusalem Talmud observes that none was High-priest unless he had been Sagan first but there are two arguments that oppose this opinion the first is because the High-priests after the time of Herod especially were so made at the arbitrary disposal of the Governor that it is not imaginable that they ever regarded whether he had been Sagan before or no. And another is because in all the Old Testament where the succession of the High-priesthood was fair and legal and it was still known who should be High-priest next yet there is never mention of the word or of the thing Sagan but only in 2 King 25. 18. and Jer. 52. 24. where is mention of Zephaniah the second Priest and the Chaldee Paraphrast calls him Sagan Now unless he were son to Serajah which I know not who ever held he was in no possibility of the High-priesthood had the Temple scaped the Babylonian fire and desolation For the discovering therefore what the Sagan was and under what notion he came into his Office it is observable that he is most commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sagan of the Priests So the Chaldee in the two places cited titleth Zephaniah So the Talmud in two places in the Treatise Shekalim speaketh of f f f Shekalim per. 3. per. 6. Ananias the Sagan of the Priests and in divers places both in the Talmud and in other Hebrew writers the phrase is used in this conjuncture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sagan of the Priests By the which it seemeth his Office had relation as much if not more to Priests below him as to the High-priest above him and I know not what fitter conception to have of him than this that he was as the High-priests Substitute in his absence to oversee or in his presence to assist in the oversight of the affairs of the Temple and the service of the Priests For although it is true that in some particulars his attendance did especially respect the High-priests person as in three reckoned by g g g Talm. Ierus Ioma per. 3. the Talmud of Jerusalem yet did his Office also relate to the Priests below him and so saith Maymonides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h Maym. in Kele Mik per. 4. That all the Priests were under the disposal or command of the Sagan For the High-priest having the chief charge and care of the holy things and that burden and incumbency being of so great a weight he was forced to get an assistance to help him to bear the burden nay sometime the silliness and
sacrificed so long before I refer it to the belief of a Jew who by the Poet seems to be of a large faith Credat Judaeus apella Decency and order was observed of the Fathers before the Law for this holy piece of worship God makes Moses in his Leviticus to bring it into writing While the Jews Temple stood or while they might stand in the Temple they had their dayly sacrifice till the great Sacrificer offering himself caused sacrifice and oblation to cease Now are the Jews content and as it appears in their Common Prayer book they beseech God to be so too with prayers without sacrifice because they have not now access to their sacrificing place Their distress as they think it for this very thing might teach them that Messias Nagidh or Christ the Prince hath done what Daniel to them and an Angel to Daniel had prophecied of him Whether the Heathens borrowed their custom of sacrificing from the Jews or from nature it is not material Sure I am that the Jews borrowed some of their abominable sacrifices from the Heathen Sacrificing of men is Heathenish in Moses his language yet was this too frequent among the Jews used also in old time by the Athenians and Carthaginians as witness Plutarch Lactantius and others and in these times by the Indians as in Cortes c. Of this bad use that the Heathen had got I cannot tell what should be the reason unless they thought that cruelty was the best offering or that their gods were more cruel than merciful Or this reason may be given They had learned either from the Jews or from their Oracles or from the Devil himself who cares not to give men some light thereby to lead them to the more darkness that a man should once be offered who should appease the wrath of God as Christ was and therefore they in remembrance of this man did sacrifice men either to see whether they could light on this man or else in remembrance of him till he should come Some condemn Jeptha of this cruelty of sacrificing his own daughter who yet in Heb. 11. is commended for his faith Austen doubts whether it is to be counted Gods Commandment that he slew his own child But I think no such doubt is necessary since there is no such strictness of the words in the Text. A Heathen man in Plutarch when he was told that he must either sacrifice his own child to such a Goddess or else his affairs and enterprises would not prosper could answer that he would offer with all his heart such sacrifice as the Goddess would accept but that she would desire or would be pleased with the blood and murder of his child he could not be perswaded I am sure Jephta had reason to be far better instructed in such things as these than any Heathen in the world Varro holds that it was not fit that any sacrifice at all should be offered His reason in Arnobius is Quia Dii veri neque desiderant ea neque deposcunt ex aere autem facti testa gypso vel marmore multo minus haec curant For saith he The true Gods desire not nor exact any such matter and those false gods that are made of brass mortar marble c. care less for them The Heathen man in his own sense saith only for his meaning doubtless is that the Gods that are true Gods are not delighted with this cruelty of slaying beasts nor do they for their own sustentation or provision desire men to be at this charge And so the true God which is truth it self though he commanded sacrifice yet was it not meerly in respect of himself that he did it any further than this that men should by this manner of worship acknowledge their submission and humility and obedience to him For what cares he for beast or bullock since the World is his and all that is in it Psal. 50. 12. And Lyranus does set down the special ends wherefore God doth command Israel so many sacrifices As first to wean them from Idolatry for their service of the true God required so much that they could have hardly any time to think of Idols And the very beasts they sacrificed might teach them the vanity of the Idols of Egypt which they once served Slaying of a bullock a ram a goat might tell them that the Egyptians Apis and Hammon which they worshipped in these forms were but vanity Secondly By their sacrifices they acknowledged that they had nothing but what they had received from God and therefore of their beasts corn wine c. they offered him in thankfulness some of his own Thirdly These sacrifices were to bear Christ in their minds till he should come and make a ful attonement for them And so says Lyra The very beasts sacrificed represent Christ an Ox for Patience a Sheep for Innocence and an ill smelling Goat for his likeness to sinful Flesh. A fourth reason might be given That the people standing and seeing these beasts â—â—â—in and flred might remember their own deservings and call to mind their sins for which this beast was thus used Their putting of their hands the right hand saith the Chaldee upon the head of the beast seems to import some such a matter as their acknowledgment of their deserving of that which the beast was ready to suffer death and sire Whosoever desires to be taken up with Allegories about this piece of Gods service Flaviacensis will furnish him and if he will not do the Fathers are copious enough and it may be too much this way The Heathen Mariners in ship with Jonah are said to sacrifice and vow vows which the Chaldee helps out as thinking the ship and a tempest unfit time and place for sacrifice thus they promised they would sacrifice viz. when they should come ashore and vowed vows to become Proselytes saith Jarchi or to give Alms to the poor saith Kimchi Endless it were to trace the Heathens and to see how near or how far they be to or from the sacrifices of the Jews CHAP. XVII A just Iudgment CRantzius the Denmark Historian as he hath many delightsom passages of story so this especially I could not but copy out at my reading of it wherein I see God just and murder heavy One was hired for a sum of money to murder an innocent Dane He does the bloody fact and presently receives in a purse his wages of iniquity A heavy purse of gold for a while makes a light heart but where the guiltiness grones heavy too the gold is worth nothing At last the murderers conscience accuseth and condemns him like both witness and Judge for his bloody fact His heart and eyes are both cast down the one as far as Hell whither the fact had sunk and the other to the Earth whither the blood He is now weary of his own life as erewhile he was of anothers He ties his purse of gold which had hired him to kill the other about
see the full setling of the Law in their houses And when God had fetched him a people out of Egypt and laid the foundation of a glorious Church with signs and wonders then he thought it fit for their restriction as also ‖ ‖ ‖ Vid. Jarchi on Ruth cap. 1. for their distinction from the Heathen to give the Law from his own mouth the more to procure reverence to him For Heaven and Earth must needs hearken when the Lord speaketh Isa. 1. 2. And thus did †††Numa Minos c. the Heathen fain they received their Laws from a Deity that was never seen and yet their Laws were the better observed for that reason CHAP. LIX Of the place where it was given and manner GOD gave the Law in Arabia so wicked Mahomet gave his Law in Arabia A worse and a better thing no one Country every afforded God gave his Law in Sinai a bushy place as it seems by * * * Seneh signifies a bush Exodus 3. the name agreeable to the giving of so perplexing a matter Carry along with thee gentle Reader as thou readest the Scripture thus much care at my request as to mark that the Law of Moses was given in two places Sinai and the Tabernacle as also to consider that some part of this Law did only concern the Jews and some part did also concern all the World The Ceremonial Law that concerned only the Jews it was given to Moses in private in * * * Levit. 1. the Tabernacle and fell with the Tabernacle when the veil rent in twain The Moral Law concerns the whole World and it was given in sight of the whole World on the top of a mountain and must endure as long as any mountain standeth The Judicial Law which is more indifferent and may stand or fall as seems best for the good of a Common-wealth was given neither so publick as the one nor so private as the other but in a mean between both The Law on Sinai was with fire and trumpets so shall Christ come with fire and trumpet at the latter day to take an account how men have kept this fiery Law as it is called Deut. 33. 2. Fiery because given out of the fire as the Jerusalem and Babilonian Targums hold though I think there is more meant by the words than so for it is Eshdath which may be rendred the fire of a Law CHAP. LX. Of the effects of the Law THE letter of the Law is death but the Spirit giveth life The Jews stand upon the letter and think to gain life by the works of it but them the Apostle frequently Vid. Hillar Hieron in loc confuteth And I take the aim of Christs Parable Matth. 20. about the penny to extend to no less Some came into the Vineyard at the Dawning of the Day or the Age before the Flood and some at the third hour or in the time before the Law and some at the sixth and ninth hour or under the heat and burden of the Jewish Law and some at the last under the Gospel Those under the Law plead for merit we have born the heat and burden of the day that is costly Sacrifices sore Ceremonies c. To whom the Master answers that his penny is his own and if he give it it is not for their merit but his good will St. Paul calls the Law a School-Master and so it is indeed and such a School-Master as that that Livy and Florus speak of in Italy who brought forth his children that were trusted with him to Hannibal who if he had not been more merciful than otherwise they had all perished So they that rely upon the works of the Law are in fine constrained by the Law to come to Christ who more merciful than the Law does deliver them And if you well weigh it you shall find that as the whole Law so every part from one to another brings us to Christ. The Moral Law shews us what we should do and with the same sight we find that we cannot do it This makes us to seek to the Ceremonial for some Sacrifice or Ceremony to answer for our not doing it There we see that burning a dead beast is but poor satisfaction for the sins of men living and that outward purifyings of mens selves can avail but little to the cleansing of a soiled soul this then delivers us to the Judicial Law and by it we see what we deserve and thus in fine we are constrained to seek to Christ * * * It was Jesus or Josuah and not Moses or the Law that brought Israel into the Land of Canaan Jesus for there is no other name whereby we must be saved The Parable that our Saviour propounds in the tenth of Luke I think tends somethink to this purpose A man saith he went from Jerusalem to Jericho and fell among theeves and they robbed him of his raiment and wounded him and departed leaving him half dead A certain Priest came that way and when he saw him he turned aside A Levite came that way and when he saw him he passed by on the other side But a good Samaritan came as the Text imports and pitied him and salved him and lodged him and paid for him Such a one is man fallen among Satan Sin and Death and by them stopt stript and striped Satan dismounts him off his Innocency that should sustain him Sin strips him of all Righteousness that should array him Death strikes him with guiltiness and wounds him Here is a man in a woful case and none to aid him By comes a Priest that is first come the Sacrifices of the legal Priesthood and they may pass by him but they do not nor they cannot help him By comes a Levite that is the Ceremonies of the Levitical Law and they may pass by him but they do not they cannot help him Or by comes a Priest that is the Angels may see him thus but they let him lie for they cannot help him By comes a Levite that is Men and the World may see him thus but they let him alone for ever for they cannot succour him But by comes a good Samaritan that is our Saviour himself who is called a Samaritan and is said to have a Devil and he pities him salves him lodges him and pays for him He pities him in very bowels therefore he says as I live I would not the death of a sinner He salves him with his own blood therefore t is said By his stripes we are healed He lodges him in his own Church therefore the Church saith He brought me in the winecellar and love was his banner over me And he pays for him what he deserved therefore he saith I have troad the Winepress alone It is said in the Book of Kings that when the Shunamites dead child was to be raised Elisha first sent his staff to be laid upon him but that did no good but when Elisha
they served and indeed what needed any Gate here at all so far from the service and behind the Temple There was indeed at the back of the Court-wall in the middle betwixt the North and South corners of it a building standing in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel where the Levites kept a Guard which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Guard behind the mercy seat but there is no evidence that there was any door out of it into the Court and if there had been it was but a door and not a Gate Of the Guards of the Priests and Levites about the Temple the Record is thus e e e Mid. per. 1. In three places the Priests kept Guards in the Temple in the Chamber of Abhtines in Beth Nitsots and in Beth Mokadh And the Levites in one and twenty places five at five Gates of the mountain of the House Four at the four corners of it within Five at five Gates of the Court and four at the four corners of it without One in the Chamber of Corban One in the Chamber over against the Vail and one behind the place of the Mercy seat CHAP. XXVIII The Gates and building in the Court-wall on the North-side WE are now come to the North-side of the Court where before we fall to surveying of the Gates and Buildings that were there in the times of the second Temple it will not be amiss to look what we find there in the times of the first in that passage of Ezekiel Chap. 8. vers 3 5 14. He brought me in the visions of God to Jerusalem to the Door of the inner Court-gate that looketh toward the North where was the seat of the Image of jealousie which provoketh to jealousie And he said unto me Son of Man lift up now thine Eyes the way towards the North so I lift up mine Eyes the way towards the North and behold North-ward of the Gate of the Altar this Image of Jealousie in the entry And he brought me to the Door of the Gate of the Lords House which was towards the North and behold there sat Women weeping for Tammuz Here are two Gates specified on the North-side of the Court and they are called the Gate of the Altar and the Gate of the Lords House towards the North because the one was over against the Altar and the other over against the Body of the Temple To that over against the Altar is the Prophet first brought in his vision and there he seeth the Image of Jealousie not in this Gate of the Altar but in the mountain of the House Northward of this Gate and of the Prophet as he stood in it For the Prophet is not brought within the Court at this Gate but is set without it and there he is bidden to look Northward and there he seeth that Image This was not any Picture or Image to represent Jealousie by but it is called the Image of Jealousie because it provoked the jealous God to jealousie it being set even in his Sanctuary and before his Altar what Idol this was is but lost labour to go about to determine I should as soon conjecture Molech as any other because that was the highest Idolatry and most provoking namely their burning of their Children in the fire and because they were exceeding taxable and taxed for this Idolatry Whether there were this Idol in the Temple at this very instant when Ezekiel had the vision which was in the sixth year of Zedekiah or whether the vision represent to him the Idolatry that had been in the Temple at any time is not much easier to determine neither but be the Idol what it would and mean he the time when he will it was no small abomination when an Idolatrous Chappel or Mansion is erected in the mountain of the Lords House even facing the very Gate that opened upon the Altar This Gate was the lower North-gate which in the times of the second Temple was called the Gate Nitsots or of the Song Before the Prophet is brought to the upper North-gate the Text saith he was brought to the door of the Court vers 7. that is to the East-gate which was the commonest way of entrance and in that Gate the Sanhedrin used to sit in those times and there he seeth their Council-chamber painted all about with imagery and the Seventy members of the Sanhedrin themselves offering Idolatrous incense Then is he brought to the upper North-gate which opened upon the Body of the Temple and there he seeth Women weeping for Tammuz what Tammuz was or what their weeping meant it is not to our subject to insist upon here I will only leave the Gloss of David Kimchi upon this matter with the Reader and trouble him with no more discourse about it Some interpret it saith he that they kept a feast to the Idol in the beginning of the month Tammuz others interpret the the word Tammuz to signifie burnt from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. III. 19. meaning that they wept for him that was burnt because they burnt their Sons and Daughters in fire Others that they had a trick to convey water into the Idols Eyes which was called Tammuz so that he seemed to weep and to beseech them that they would serve him But our great wise Man Rabbi Moses bar Maiemon writes that it is found in the Books of the ancient that there was a Man of the Idolatrous Prophets whose name was Tammuz and he called to a certain King and commanded him to worship the seven Planets and the twelve Signs and the King slew him And on the night of his death all the Idols from all parts of the Earth were gathered into the Temple at Babel to the golden Image which was the Image of the Sun which Image hung between Heaven and Earth and it fell into the midst of the Temple and all the Images about it It told them what hath happened to Tammuz the Prophet and all the Idols wept and lamented all that night and when it was morning they flew to their own homes So this became a custom to them on the first day of the month Tammuz every year to bewail and lament Tammuz But some interpret Tammuz to be the name of a Beast which they worshipped Thus may we suppose upon this Text of Ezekiel that in the Temple before the captivity there were but two Gates on the North-side of the Court or at least there is not mention of any more but in the second Temple there were three The names of them going from West to East were these 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b Mid. per. 2. The Gate of Corban 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gate of the Women And 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gate of the Song Now every one of these Gates is owned by a double name for the Gate of Corban is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Mokadh The Gate of the Women is also called 〈◊〉
doors The time of the abode of the Tabernacle at Shiloh Ephrata or in the Tribe of Ephraim Psal. CXXXII 6. was from the seventh year of the rule of Joshua to the death of Eli three hundred forty and nine years in which time occurred all the Story of the Book of Judges and the translation of the High Priest-hood from the line of Eleazar to the line of Ithamar which is not there mentioned and the cause of which alteration is not recorded f f f Zevachin ubi supr In this time high places were prohibited and at Shiloh there was no roof but a House of Stone below and curtains above and it was a place of rest the most Holy things were eaten within the curtains and the less Holy and second Tithe without c. In these times there is mention of a Sanctuary at Shechem Josh. XXIV 1 25 26. which meaneth only the House where the Ark was lodged for that present time for all the Tribes meeting at Shechem and being to make a Covenant with the Lord they fetch the Ark of the Covenant thither that the presence and dread of the Lord might be more visible among them and the place where the Ark was set for that time was called the Sanctuary as Moses Tent was called the Tabernacle of the Congregation because the Glory of the Lord rested upon it before the Tabernacle of the Congregation it self was built Exod. XXXIII 7. From Shiloh upon that fatal blow that Israel received by the Philistins 1 Sam. IV. the Ark was captived into the Land of these uncircumcised and the Tabernacle removed into another Tribe and they so parted that they never met again till they met together at Solomons Temple The Tabernacle was removed to Nob a City of Priests 1 Sam. XXII 19. in the Tribe of Benjamin Nehem. XI 31 32. and by the Jews Chorography within the sight or prospect of Jerusalem The Chaldee Paraphrast Glosseth Esay X. 32. where there is mention of this Town thus g g g Chald. par in Esa. X. He came and stood in Nob a City of Priests before the Wall of Jerusalem He answered and said unto his Army Is not this the City of Jerusalem for which I have mustered all my Army and for which have I levied all my Province Behold it is less and weaker than any of the Cities that I have subdued He stood and nodded his Head and waved his Hand against the Mountain of the House of the Sanctuary For saith Kimchi from Nob he might see Jerusalem and when he saw it from thence he shook his Hand at it as one despising it I shall not be curious to inquire whether Nob were any of the four Cities that were allotted at the first division to the Priests out of the Tribe of Benjamin Josh. XXI 17 18. or whether it were of a later possession as Ramah was to the Levites of the Stock of Samuel 1 Sam. I. 1. or if Nob were one of those four Cities and the same with Almon for the other three are clearly distinguished from it Esa. X. 29 30. 2 Chron. I. 30. whether it were Bahurim which the Chaldee Paraphrast constantly rendreth Alemeth the same with Almon 1 Chron. VI. 60. I shall only observe this that when the Tabernacle had left the Tribe of Joseph one of the Sons of Rachel it betakes it to Benjamin another Son of the same Mother The warrant of its conveyance hither I doubt not was Divine by some prophetical direction though it be not expressed I dare aver that the removal of it from hence to Gibeon was so though that be not expressed neither and I judge of the one by the other and my reason is this because when David brings up the Ark to his own City and there settles the Priests and Levites in their attendance upon it he also settles Priests and Levites in their attendance on the Tabernacle at Gibeon 2 Chron. XVI 39 40 41 c. Now what reason can be given why David should not rather have fetched up the Tabernacle to his own City as he did the Ark than thus divide the Service of the Priests and Levites but because he knew the Tabernacle was placed in Gibeon by Divine warrant and direction and he would not alter it If the Tabernacle removed to Nob presently upon the captiving of the Ark from Shiloh it resided there about thirty seven years all which time Samuel is alive and seeth both the fall of Shiloh and the fall of Nob and it may very well be he was the director of the Tabernacle from Shiloh to Nob and from Nob to Gibeon In the time of its residence in both these places high places were permitted as the Talmud conceiveth in the place cited even now and the most holy things were eaten within the curtains and the less Holy things in any City of Israel At Gibeon another place of the Tribe of Benjamin did the Tabernacle stay from its first pitching there till Solomon brought it up to the Temple when it was built and whilest it stood here a memorable piece of Divine Justice against Saul cannot but be observed to omit all other particulars for as he had slain the Priests of the Lord and had ruined the Tabernacle at Nob so his Sons are hanged up before the Tabernacle in Gibeon 2 Sam. XXI 9. And now let us trace the Ark as we have done the Tabernacle till we bring them together The Ark being captived by the Philistins in the battel at Aphek was detained in their Land seven months rather because they knew not what to do with it than for any comfort or happiness they found in it for it was a Plague to their Gods People and Country At last it was restored and first to Bethshemesh a City of Priests Josh. XXI 16. but there it proved also the destruction of the People The Hebrew Commentators do scruple both at the cause of the slaughter and at the number slain The cause is not so very abstruse for the Text saith it was because they looked into the Ark though their various construction of the words hath bred their doubting but it is something strange that Bethshemesh a Town of no great note should lose fifty thousand and seventy inhabitants at one time beside what escaped a number of People answerable to the greatest Cities The Commentators spoken of having observed this improbability will heal the matter with as improbable a Gloss Seventy men say they which were valuable every one to fifty thousand and others retaining the scruple still do raise it higher by their Interpretation for the fifty thousand men say they were every one of them valuable to the seventy men in the Sanhedrin The Text doth plainly distinguish of the persons for it saith That he smote of the men of Bethshemesh because they looked into the Ark and he smote of the People For the return of the Ark had occasioned no doubt the concourse of the People all about
5. I wist not that he was the High Priest 320 26. 24. Thou art besides they self 311 ROMANS Ch. vers  Page 9. 14 15. I Will have mercy on whom I will c. harmonized with Mal. 1. 2 3. 15 1 CORINTHIANS Ch. vers  Page 1. 17. CHRIST sent me not to baptize 217 6. 2. Saints shall judge the World 301 7. 14. How Children were computed holy 203 10. 4. They drank of the rock that followed them 711 11. 10. The Woman to have power on her Head because of the Angels 302 303  25 28. With the context about the calling of the Jews 376 377 12. 3 4. No man speaking by the Spirit of God can call Jesus accursed c. 303 14. 4. He that speaketh a Tongue edifieth himself 285 15. 29. Baptism for Death and Martyrdom 250 841  32. Fought with Beasts c. 299 16. 9. Great and effectual door opened 300  22. Anathama Maranatha 304 2 CORINTHIANS Ch. vers  Page 8. 18. WHO the two Brethren were 310 311 10. 10. For his Letters are weighty c. 311 11. 24. Fourty stripes save one 901  25. A day and a night in the deep 321 12. 2. Whether in the body I cannot tell 877 878 GALATIAN Ch. vers  Page 4. 26. JERUSALEM from above 455 5. 2. If ye be circumcised Christ shall profit you nothing 319 EPHESIANS Ch. vers  Page 2. 2. PRINCE of the power of the air 509 5. 26 27. Without spot or wrinckle 325  29. Men ought to love their Wives as their own body 325 PHILIPPIANS Ch. vers  Page 3. 2. DOgs concision 326  19. Whose God is their belly 222 4. 3. Women labouring in the Gospel 294 COLOSSIANS Ch. vers  Page 1. 23. PREACHED to every Creature 272 4. 16. Epistle from Laodicea what 326 2 THESSALONIANS Ch. vers  Page 2. 6 7. WHAT withholdeth and that letteth will let 298 1 TIMOTHY Ch. vers  Page 1. 4. ENDLESS Genealogies what 308 3. 12. Let the Deacons be c. 308  15. Ground and Pillar of Truth 309 5. 17. Let the Elders be counted worthy of double honour c. 308 2 TIMOTHY Ch. vers  Page 1. 15. ALL in Asia are turned from me 341 3. 8. Jannes and Jambres 1005 1006 4. 10. Crescens to Galatia 322 323  13. Cloak 316 TITUS Ch. vers  Page 3. 9. ENDLESS Genealogies 308 HEBREWS Ch. vers  Page 7. 3. SEM without Father c. 11 10. 29. Blood of the Covenant wherewith he i. e. Jesus Christ was sanctified 331 332 11. 21. Blessed both the sons of Joseph 22 12. 16. For his Polygamy Esau is called a fornicator 15 13. 12. The place of Execution without the City applied to Christs sufferings 267 JAMES Ch. Vers.  Page 5. 8 9. COMING of the Lord draweth nigh Behold the Judge standeth at the door 332 333  14. Anointing the sick with Oyl 333 1 PETER Ch. vers  Page 3. 19. SPIRITS in prison what 336  21. Baptism doth now save us 336 4. 7. The end of all things is at hand for the desolation of the Jewish Nation 335 2 PETER Ch. ves  Page 1. 14. I Must shortly put off this Tabernacle 338 2. 1. Damnable Heresies 338 1 JOHN Ch. vers  Page 2. 16. LUST of the Flesh of the Eye and pride of Life 211 692 5. 6 8. Spirit Water and Blood 517 JUDE  Vers.  Page  8. FIlthy dreamers 371  9. Michael the Arch Angel contending c. A story currant among the Jews 338 REVELATIONS Ch. vers  Page 2. 10. WHO that Jezabel might be 787 7. 6. Manasseh for Moses 45 10. 6 7. He swaer by himself that liveth c. 345 11. 1 2. The holy Ground not bounded or measured and why 1051. * An Appendix of some Places of Scripture differently Read from the ordinary Translation GENESIS Ch. vers  Page 44. 15. CAN make a very strict inquiry 20 EXODUS Ch. vers  Page 18. 6. I Jethro thy Father in Law come to thee not am come to thee 711 DEUTERONOMY Ch. Vers.  Page 8. 3. BY every thing that cometh out of the mouth 496 33. 6. Not die the second death 39. Text Marg. JUDGES Ch. vers  Page 1. 8. AND the Children of Judah warred against Jerusalem and took it and smote it 44 1 SAMUEL Ch. vers  Page 7. 2. Then not and. 54. Text. Marg. 2 KINGS Ch. vers  Page 5. 18. WHEN my Master hath gone and hath bowed 86 6. 23. Came no more as yet into the Land 86 1 CHRON. Ch. vers  Page 7. 21. FOR the men of Gath who were born in the Land slew them for they came c. 22 19. 7 18. Thirty two thousand men with Chariots Seven thousand men with Chariots 63 2 CHRON. Ch. vers  Page 22. 2. A Haziah was the son of the two and fourty years 387 EZRA Ch. vers  Page 6. 3. THREE Houses of hewn stone what 1066. * 10. 15. Stood against this matter 144 JOB Ch. vers  Page 1. 5. AS the days of their Feasting went about 23 PSALMS Ps. vers  Page 52.  Title David came 57. Text. Marg. 58. 9. As he lively so the wrath 58 ISAIAH Ch. vers  Page 11. 4. Wicked one for the Romans 424 JEREMIAH Ch. vers  Page 89. 3. Rab-Mag or the Great Mag. 437 DANIEL Ch. vers  Page 9. 27. WITH many in one week and half that week 136 LUKE Ch. vers  Page 1. 17. In the wisdom of the righteous 409 1. 57. Had magnified Mary 420. Text. Marg. JOHN Ch. vers  Page 5. 39. Ye search Indicatively 664 684 12. 3. Maâ—y which had anointed 249  7. She hath kept it 251 The ACTS Ch. vers  Page 1. 2. How to be pointed and read 734  4. Variously rendred 737 14. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 292 21. 27. As the seven days were to have been accomplished 319 1 THESSALONIANS Ch. vers  Page 5.  Postscript from Athens but it was writ from Corinth not from Athens demonstrated 296 2 THESSALONIANS Ch. vers  Page 3.  Postscript not from Athens but Corinth 296 297 A Second Table of AUTHORS or their WORKS Quoted in the First Volume A. ABarbinel Aben Ezra Abraham Zaccuth Ado. Alphesi Ammonius Appianus Aquila Aquinas Aristeas Aruch and the Author of the Aruch Athanasius Augustinus or S. Augustine B. BAal Hatturim Baal Turim Baronius Beda Bellarmine Berosus Beza Brucioli Buxtorfius C. CAjetan Calvin Camerarius Cassiodorus Chaldee Paraphrast Chemnitius Chrysostom Clemens Alexandrinus Crantzius Cyprian Cyrill D. DAmascen David Kimchi De Dieu Diodorus Siculus Dion Dion Cassius E. EGesippus Elias Levita Epiphanius Erasmus Eusebius F. FUller Funccius G. GAlatine Galatius Gellius Gemara Gemarists of Ierusalem Babilon Grotius H. HErodian Herodotus Hierom. Hilariy Hottinger I. JAnsenius Ignatius Martyr Ionathan ben Uzziel Ionathan the Chaldee Paraphrast
so long as four thousand years before Christ came to save Sinners p. 627. Why did Christ appear at that time of the World rather than any other p. 628. The Jews had dreadful Opinions about his coming p. 640 641. He healed all Diseases by his Touch but cast out Devils by his Word p. 642. The Diseases he cured were of three kinds p. 645. His Doctrines were comprised under Two Heads p. 645. He cured the Leprosie when the Priests could not yet Christ was tender of their reputation p. 648. He as God could do all things but as Messias nothing but as delegated and assisted by the Father As Son of God he hath all power in himself as Messias he hath all power put into his Hands by the Father p. 672 c. He was set up by his Father as King and Lord over all things affirmed in many places in Scripture He as God-man is Head of all Principality and Power five Reasons given for it p. 674. Further evidence of his being the Messias and how opposed therein by the Jews p. 680 681 682. His Life Doctrine and Miracles shewed him to be the Messias so did the Testimony of his Father John the Baptist and the Scriptures c. p. 682 683 684. His Resurrection and the History of it as also his eight several Apparitions after it p. 734 735. The year of his Ascention p. 738. The Age of the World at his Resurrection Death and Ascention p. 739. He was nailed to the Cross at the same time of the day that our first Parents fell viz. at twelve a Clock p. 748. At three a Clock he yielded up the Ghost then Adam received the promise p. 748. There was a general expectation of his appearance even when he did appear with the multitudes that then came to Jerusalem upon that account both Jews and Heathens then expecting him as is seen by their own Writers p. 751 752. Some things out of the Jewish Writers concerning the Judging Condemning and Executing of him p. 968. He paid his Church Duties p. 240. He was so poor as to be put to work a Miracle to get money p. 240. The Signs of his coming predicting his near approach what p. 462 463. Christ about the time of his death the scarlet List on the Scape Goats head turned not white as usually what against the Jews p. 1101. * Christians called by Suetonius Men of a new and evil Superstition or Religion so Tacitus calls their way a dangerous Superstition shewing how Nero persecuted them after Rome was fired as if they had been guilty to deliver himself from the just accusation of it p. 327 There was yet Christians in Nero's houshold p. 328. They were under Nero very bloodily and bâ—rbarously persecuted so as to move the pity of their Enemies saith Tacitus the Jews heightening that persecution against them p. 333 334. They were destroyed by Nero for a plot layed by himself against them the Heathens for real plotting against him now grown endlesly cruel p. 334. The Disciples were first called Christians at Antioch Page 871 Chronology was very exact from the Creation to Christs death but less cared for after the New Testament History was finished and why p. 777. The Heathen Chronology mistaken in numbring the Persian Kings 2066. * Church Church Duties were paid by Christ. p. 240. The Church a Title given the first Professors of the Gospel 871 Circumcision when and where instituted p. 13. It was renewed at Israels entring into Canaan as a Seal of the lease of the Land p. 40. It was not to be used under Christianity because the Jews looked upon it as an admission into the Covenant of Works p. 319. It enervated Justification by faith p. 319. It obliged to the observance of the whole Law p. 319. The reason of its Institution why it was not in the old World nor for some considerable time after the Flood that is why the Church injoyed it not of so long a time p. 464 465. When it was to cease 465. It was instituted in Hebron about the time of Easter p. 695. Circumcision and Meats made the difference between Jew and Gentile these being removed let the Gentiles into the Church p. 842. The Ends of its use and how used among others besides the Israelites p. 1007 1008 Citation or Quotation of Scripture one place of Scripture citing another doth sometimes change the words to fit the occasion 498 Cittim The name of a Man and of Italy and of part of Greece 996 City The City and Temple of Jerusalem were destroyed Anno Mundi exactly 4000. p. 487. Holy City the common and ordinary name for Jerusalem when even full of abomination and corruption Separatists may think of this p. 497. City what 647 Clean and Unclean Legal the Doctrine of them p. 30. The Priests could only pronounce not make Leapers clean 219 c. Cleopas was the same person with Alpheus p. 27. He had four Sons all Apostles 660 Clerks of the Sanhedrim what their Number and what their business 2006. * Cloak Paul's Cloak denoted his Jewish habit 3â—6 Cloister walks called Porches p. 661 668. Cloister Royal what 1061. * Closets for the Butchering Instruments and for the Priests Vestments described 1077. * Cloud the Cloud of Glory was taken away at Moses his death p. 40. And appeared again at the Sealing of the Great Prophet Christ. 710 Coat of the first Born what p. 905. And Coat of the High Priest and of the Ephod what 905 Coming of the Lord and the end coming denote the near approach of Vengeance on Jerusalem 332 333 335 338 342 343 Common or unclean what before the Flood and since 845 Community of Goods was not to level Estates but to provide for the Poor p. 278. How practised and of what extent 762 Communicating with others was sometimes in Sacred Things in Civil Things it was twofold 305 Communion with others was sometimes in Sacred Things in Civil Things it was twofold 305 Companying with others was sometimes in Sacred Things in Civil Things it was twofold 305 Confession of sins at Johns Baptism was after not before Baptism Page 456 457 Confirmation Imposition of Hands by the Apostles in all likelyhood was never used for Confirmation 788 Confusion of Tongues into what number of Languages it was divided 1009 to 1011 Consistory of Priests was called Beth-Din which transacted business in the Temple 914 Consolation of Israel Christs coming is often signified by that term 430 Conversion Repentance or Reformation was once general and wonderful 54 758 c. Conversion of Niniveh a very wonderful thing 1007 Cor what sort of Measure 545 Corus what sort of Measure 545 Corban what p. 237. The Gate Corban where and why so called 2020 2021. * Corinth something described 295 Cornelius a Roman Captain one that arived at an admirable height of Piety though not so much as a Proselite p. 285 286. Some things remarkable about his calling into the Gospel 832 c.
Covenant made with Israel to which they were sworn was Ceremonial and Judicial containing fifty seven Precepts they were not sworn to the Ten Commandments 714 715 Covenant of Grace This was made with Adam did belong to Jew and Gentile both before the Law and also after it 376 Covetousness the strange consequences of it in a Prince 850 851 Council of the Chief Priests were of the seed of Aaron of the Scribes were of the Tribe of Levi and of the Elders were of the People who were mear Laymen 439 440 Courage of the Jews and their Resolution admirable 773 Court of the people what 721 722 Courts there were two Courts of Judges consisting of twenty three in the Temple besides the Sanhedrim p. 447 Courts of the Temple described with their use p 549 to 551. 1088. * Court of Women described not called by that name in Scripture p. 1090. * Court of the Priests 2025 to 2029. * Cow red Cow how the Priest was to prepare himself in order to the burning her 2024. * Coyns Jewish the value of several of them 1096. * Creation three usual Observations from it p. 691. Creation of Man was performed about nine a Clock in the Morning p. 692. This shews a God The time and manner of the Creation with the divine improvement of the Doctrine of it 1020 1021 Creation new the divers steps of it 1021 1022 Creatures such creatures came in homage to the Second Adam as did not come to the First 634 Creed of the believing Jews contained in ten Articles drawn out of the Law of Moses with a Comment 712 to 714. The Apostles Creed was not made by the Apostles 884. Cruelty of the Jews most barbarous and unparalleld they murdered at one time of Greeks and Romans four hundred and sixty thousand men eat their flesh devoured their intrals daubed themselves with their blood p. 289 366. And after this multitudes of thousands of Jews were destroyed viz. above four hundred thousand Adrian walled a Vineyard sixteen miles about with dead bodies a Man's height The Brains of three hundred Children were found upon one stone p. 368. Cruelty great 796 to 799 802 Cruelty moves pity 333 334 Cubit there was one of five and another of six hands breadth 1051. * Cup of Blessing what 964 965 Curious and Chaldean Arts what 820 Custom in a way of Religion often carry's it against Truth Page 1007 Cutting off meaning by the Divine Hand there was thirty six sorts of it how distinguished from Death by the Hand of Heaven p. 900 902. For what it was to be done a great penalty 929 930 933 972 Cyrus was joyned with Darius in Conquest and Government p. 134 135. He was a greater Prince than Darius 137 D. DAniel his Seventy weeks what p. 136. His Prophesie was read to Alexander the Great Page 2065. * Darius and Cyrus were joyned in Conquest and Government p. 134 135. Darius his History as referring to the Scripture p. 2064 2065. * Darius and Astyages the same 135 Darkness at high noon when Christ was crucified what 268 David a glorious Type of Christ. 71 Day of the week First Second Third c. is a Phrase purely Judaical p. 270. The Day begun from Sun-setting among the Jews yet they made Midnight a distinctive Period so as that which was done before Midnight was looked upon as done the Day before p. 643 644. The first Natural Day was thirty six hours long to that part of the world where Eden stood 691 Days last Days often put for the days foregoing the destruction of Jerusalem and the Jewish State not the World 276 Deacons such as had charge of the poor were of common use in all the Jews Synagogues and thence translated into the Christian Church p. 279. How the seven Deacons came to be chosen p. 279. Their several Qualifications p. 308. This Office was to provide for and take care of the poor c. 778 Dead Minstrels used to play in a mournful tone over the dead p. 232. The Jews used to wash the Bodies of their dead 841 Death of the Patriarchs c. usually mentioned in Scripture by Anticipation p. 15. Death sometimes called Baptism 250 Death second a phrase used by the Jewish Writers p. 354. Death miserable 797 Deaths Judicial the manner of them amongst the Jews 2006 2007. * Dedication The Feast thereof 98 979 Deities of the Egyptians what 1027 Demas his embracing the present World may denote his returning to his worldly Employment c. for we find him the next year with Paul again 322 323 326 Denial of Christ by Peter was foretold by Christ at two distinct times 249 Desks the Desks of the Levites described p. 2025 to 2029. * Devils whence their original p. 2. The Devil hath several ways of undoing Men the Church by persecution the World by delusion of Oracles Idolatry False Miracles c. p. 353. Three of his Names p. 496. The Devil hurrying Christ about in the time of his Temptations affords some material and profitable Considerations 506 Devout Man a Title for the first Professors of the Gospel 871 Diana's Temple what 305 306 Dionisius the Areopagite one of the Bench at Athens converted by Paul 295 Dipping in Baptism not always practised in the beginning of the Gospel 584 585 Disciples why they could not cast out one evil Spirit 339 340. The Seventy Disciples sent forth by Christ to go and Preach to those places where he himself was to come because he intended now fully to reveal himself to be the Messias p. 242. Christ received young Infants as Disciples declaring them to be such and blessed them p. 248. Disciples called Children p. 759. When or where first called Christians p. 871. A Title given to the first Professors of the Gospel Page 871 Discipling was not of Persons already taught but such as entred themselves that they might be taught 272 Dissembler his Character in Tyberius p. 768. In Cain 828 829 Divinity of the Jews when Christ came into the World was only to instruct in Carnal Rites and heighten their Spirits to Carnal performances c. but they knew nothing of Regeneration or the work of Grace 574 575 Division the Jews were generally divided among themselves yet all oppose Christianity to the utmost even when they themselves were in their greatest Afflictions p. 371. Division Faction and Schism produced sad effects in the Church of Corinth some of them mentioned 301 to 304 Doctors one of the Titles the Jews gave their Learned Men and Scribes also any that were ordained were so called c. 566 638 653 654 Doing by another is the same as if one do it by himself for it is ordinary in Scripture to ascribe that as done by a Man himself that is done by another at his appointment 581 Door through which none was to pass what p. 1079. * The Great Door was ever opened before the morning Sacrifice was killed 1079. * Doors of the Holy Place described 1078
that they might receive their hire and he gave him a compleat hire with the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the labourers murmured saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have laboured hard all the day and this man only two hours yet he hath received as much wages as we The King saith to them He hath laboured more in those two hours than you in the whole day So R. Bon plied the Law more in eight and twenty years than another in a hundred years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Early in the morning b b b b b b Gloss. in Bab. Bava Mezia fol. 83. 2. The time of working is from Sun-rising to the appearing of the Stars and not from break of day And this is prov'd from the Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the President of the Priests saith to them c c c c c c Joma Chap. 3. Tamid Chap. 3. where they say 'T is light all in the East and men go out to hire labourers whence it is argued that they do not begin their work before the Sun riseth It is also proved from the Tract Pesachin where it is said that it is prohibited on the day of the Passover to do any servile work after the Sun is up intimating this that that was the time when labourers should begin their work c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To hire Labourers Read here if you please the Tract Bava Mezia Chap. VII which begins thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hireth Labourers and Maimonides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tract intitled d d d d d d Chap. 9. 11. Hiring VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agreed for a penny a day A Penny of silver which one of gold exceeded twenty four times for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A penny of gold is worth five and twenty of silver e e e e e e Gloss. on Cherithuth Chap. 2. The Canons of the Hebrews concerning hiring of labourers distinguish as reason requires between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being hired by the day and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being hired only for some hours which may be observ'd also in this Parable for in the morning they are hired for all the day and for a penny but afterwards for certain hours and have a part of a penny allotted them in proportion to the time they wrought VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Call the Labourers FOR it is one of the Affirmative precepts of the Law that a hired labourer should have his wages paid him when they are due as it is said You shall pay him his wages in his day and if they be detain'd longer it is a breach of a negative precept as it is said The Sun shall not go down upon him f f f f f f Maimon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 11. c. VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Didst not thou agree with me for a penny IN hiring of labourers the custom of the place most prevail'd hence came that Axiom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observe the custom of the City f f f f f f Beb. Bava Mezia fol. 83. 2. speaking of this very thing There is also an example g g g g g g Hierof Mezia fol. 11. 2. Those of Tiberias that went up to Bethmeon to be hired for labourers were hired according to the custom of Bethmeon c. By the by also we may observe that which is said by the Babylonians in the place last cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the Gloss renders it Notice must be taken whether they come from several places for at some places they go to work sooner and at some later Hence two things may be clear'd in the Parable before us 1. Why they are said to be hired at such different hours namely therefore because they are supposed to have come together from several places 2. Why there was no certain agreement made with those that were hired at the third sixth and ninth hour as with those that were hired early in the morning but that he should only say Whatsoever is right I will give you that is supposing that they would submit to the custom of the place But indeed when their wages were to be paid them there is by the favour of the Lord of the vineyard an equality made between those that were hired for some hours and those that were hired for the whole day and when these last murmured they are answer'd from their own agreement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You agree'd with me Note here the Canon h h h h h h Maimon as before Chap. 9. The master of the family saith to his servant Go hire me labourers for four pence he goes and hires them for three pence although their labour deserves four pence they shall not receive but three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they bound themselves by agreement and their complaint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murmuring in the 11th verse is against the servant VERS XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The baptism that I am baptized with THE phrase that goes before this concerning the cup is taken from divers places of Scripture where sad and grievous things are compared to draughts of a bitter cup. You may think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cup of vengeance of which there is mention in Bab. Beracoth i i i i i i Fol. 51. 2. means the same thing but it is far otherwise give me leave to quote it though it be somewhat out of our bounds Let them not talk say they over their cup of blessing and let them not bless over their cup of vengeance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the cup of vengeance The second cup saith R. Nachman bar Isaac Rabbena Asher and Piske are more clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he shall drink off two cups let him not bless over the third The Gloss He that drinks off double cups is punisht by Devils But to the matter before us So cruel a thing was the Baptism of the Jews being a plunging of the whole body into water when it was never so much chilled with Ice and snow that not without cause partly by reason of the burying as I may call it under water and partly by reason of the cold it us'd to signifie the most cruel kind of death The Hierusalem Talmudists relate That in the days of Joshua ben Levi some endeavoured quite to take away the washings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptisms of women because the women of Galilee grew barren by reason of the coldness of the waters k k k k k k Berac 6. 3. which we noted before at the sixth verse of the third Chapter CHAP. XXI VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Ass and her fold IN the Talmudists we have the like phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Hierof Bava Mezia Fol. 11. 1. An ass and
z Berac sol 5 4 The righteous even in death are said to live and the wicked even in life are said to be dead But how is it proved that the wicked even in life are said to be dead From that place where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have no delight in the death of the dead Is he already dead that is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dead And whence is it proved that the righteous even in death are said to live From that passage And he said to him this is the land concerning which I sware to Abraham to Isaac and to Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saith to him Go and tell the Fathers whatsoever I promised to you I have performed to your children The opinion of the Babylonians is the same a a a a a a Berac sol 18. 1 The living know that they shall dye They are righteous who in their death are said to live as it is said And Benaiah the son of Jehojada the son of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— living man c. And a little after The dead knew nothing They are the wicked who even in their life are called Dead as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou dead wicked Prince of Israel The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly rendred Profane in this place they render it also in a sense very usual namely for one wounded or dead b b b b b b Ibid. col 2. There are further divers stories alledged by which they prove that the dead so far live that they understand many things which are done here and that some have spoke after death c. CHAP. XXIII VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In Moses seat c. THIS is to be understood rather of the Legislative seat or chair than of the merely Doctrinal and Christ here asserts the authority of the Magistrate and perswadeth to obey him in lawful things Concerning the Chairs of the Sanhedrin there is mention made in Bab. Succah c c c c c c Fol. â—1 2. There were at Alexandria seventy one golden chairs according to the number of the seventy one Elders of the great Council Concerning the authority of Moses and his Vicegerent in the Council there is also mention in Sanhedrim d d d d d d Chap. 1. hal 6 The great Council consisted of seventy one Elders But whence was this number derived From that place where it is said Chuse me out seventy men of the Elders of Israel And Moses was President over them Behold seventy one What is here observed by Galatinus from the signification of the Aorist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sat iâ— too light and aery He saith They sat saith he and not They sit that he might plainly demonstrate that their power was then ceased e e e e e e Chap. 6. Book 4. But if we would be so curious to gather any thing from this Aorist we might very well transfer it to this sense rather The Scribes and Pharises the worst of men have long usurped Moses seat nevertheless we ought to obey them because by the dispensation of the Divine Providence they bear the chief Magistracy Concerning their authority thus Maimonides f f f f f f In Mamrim cap. 1. The great Council of Jerusalem was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g See 1 Tim. III. 15. The Pillar and Ground The ground of the traditional Law and the pillar of Doctrine whence proceeded statutes and judgments for all Israel And concerning them the Law asserts this very thing saying h h h h h h Deut. XVII 11. According to the Sentence of the Law which they shall teach thee Whosoever therefore believes Moses our Master and his Law is bound to relie upon them for the things of the Law Christ teacheth that they were not to be esteemed as Oracles but as Magistrates VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heavy burdens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Talmudick Language Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A heavy Prohibition i i i i i i Jerus Roshbashanaâ— fol. 56. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Maim in Mamr chap. 1. Let him follow him that imposeth heavy things There are reckoned up four and twenty things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the weighty things of the School of Hillel and the light things of that of Shammai l l l l l l Jerus Jom Tobh fol. 60. 2. Sotah f. 19. 2 R. Joshua saith m m m m m m Ibid. chap. 3 hal 4. A foolish religious man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A crafty wicked man a shee-Pharisee and the voluntary dashing of the Pharisees destroy the world It is disputed by the Gemarists who is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crafty wicked man and it is answer'd by some He that prescribes light things to himself and heavy to others VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They make broad their Phylacteries THESE four places of the Law Exod. XIII ver 3 4 5 6 7 8 9 10. Exod. XIII ver 11 12 13 14 15 16. Deut. VI. ver 5 6 7 8 9. Deut. XI ver 13 14 15 16 17 18 19 20 21. Being writ upon two Parchment-Labels which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tephillin were carried about with them constantly with great devotion being fastned to their forehead and their left arm To the forehead in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n n n n n n Bab. Taanith fol. 16. 1. in the Gloss. where the pulse of an Infants brain is This of the forehead was most conspicuous and made broad hence came that Let no body pass by the Synagogue while prayers are saying there But if he hath Rhylacteries upon his head he may pass by because they show that he is studious of the Law o o o o o o Maimon on Tephilla Chap. 8. It is not lawful to walk through burying places with Phylacteries on ones head and the book of the Law hanging at ones arm * * * * * * Bab. Berac fol. 18. 1. They are called in Greek Phylacteries that is Observatories because they were to put them in mind of the Law and perhaps they were also called Preservatories because they were supposed to have some vertue in them to drive away Devils It is necessary that the Phylacteries should be repeated at home anights 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drive away Devils p p p p p p Jerus Berac fol. 2. 4. Pisk in Berac Chap. 1. art 6. Rabben Asher ibid. Chap. 1. Col. 1. Concerning the curious writing of the Phylacteries see Maimon on Tephillin q q q q q q Chap. 1. 2. Concerning their strings marked with certain small letters See
* * * Cap. 5. CHAP. XXVI VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assembled together unto the palace of the High Priest §. Of the present Authority of the Council and of its place THOSE ominous prodigies are very memorable which are related by the Talmudists to have hapned forty years before the destruction of the Temple d d d d d d 〈…〉 fol. 4â— 3. A tradition Forty years before the Temple was destroyed The Western candle that is the middlemost â—â— the holy candlestick was put out And the crimson Tongue that was fastned to the hoâ—ns of the scape Goat or the doors of the Temple kept its redness And the lot of the Lord for the Goat that was to be offered up on the day of Expiation came out on the left hand And the gates of the Temple which were shut over night were found open in the morning Rabban Jochanan ben Zaccat said therefore O Temple wherefore dost thou trouble us We know thy fate namely that thou art to be destroyed For it is said Open O Lebanon thy gates that the flame may consume thy Cedars e e e e e e Idem Sanh d. fol 24. 2. A Tradition Forty years before the Temple was destroyed Judgment in capital causes was taken away from Israel f f f f f f Bab. Avodah Zarah fol. 8. 2. Forty years before the Temple was destroy'd the Council removed and sat in the sheds With these two last Traditions lies our present business What the Jews said Joh. XVIII 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not lawful for us to put any man to death signifies the same thing with the Tradition before us Judgments in capital causes are taken away from Israel When were they first taken away Forty years before the destruction of the Temple say the Talmudsits No doubt before the death of Christ the words of the Jews imply so much But how were they taken away It is generally received by all that the Romans did so far divest the Council of its authority that it was not allowed by them to punish any with death and this is gathered from those words of the Jews It is not lawful for us to put any one to death But if this indeed be true 1. What do then those words of our Saviour mean g g g g g g Chap. X. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They will deliver you up to the Councils 2. How did they put Stephen to death 3. Why was Paul so much affraid to commit himself to the Council that he chose rather to appeal to Caesar The Talmudists excellently well clear the matter What signifieth that Tradition say they of the removal of the Council forty years before the ruine of the Temple Rabh Isaac bar Abdimi saith It signifieth thus much That they did not judge of sines And a little after But R. Nachman bar Isaac saith Do not say that it did not judge of sines but that it did not judge in capital causes And the reason was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because they saw murderers so much encrease that they could not judge them They said therefore It is sit that we should remove from place to place that so we may avoid the guilt That is The number and boldness of thieves and murderers growing so great that by reason thereof the authority of the Council grew weak and neither could nor dared put them to death It is better say they for us to remove from hence out of this chamber Gazith where by the quality of the place we are obliged to judge them than that by sitting still here and not judging them we should render our selves guilty Hence it is that neither in the highest nor in the inferiour Councils any one was punished with death For they did not judge of Capital matters in the inferiour Councils in any City but only when the great Council sat in the chamber Gazith saith the Gloss. The authority of them was not taken away by the Romans but rather relinquished by themselves The slothfulness of the Council destroyed its own authority Hear it justly upbraided in this matter h h h h h h Maccoth Chap. 1. Hal. 17 The Council which puts but one to death in seven years is called destructive R. Lazar ben Azariah said whichputs one to death in seventy years R. Tarphon and R. Achiba said If we had been in the Council when it judged of capital matters there had none ever been put to death by it R. Simeon ben Gamaliel said These men have encreased the number of murderers in Israel Most certainly true O Simeon for by this means the power of the Council came to be weakned in capital matters because they either by meer slothfulness or by a foolish tenderness or as indeed the truth was by a most fond estimation of an Israelite as an Israelite they so far neglected to punish bloodshed and murder and other crimes till wickedness grew so untractable that the authority of the Council trembled for fear of it and dared not kill the killers In this sense their saying must be understood It is not lawful for us to put any man to death Their authority of judging not being taken from them by the Romans but lost by themselves and despised by their people Notwithstanding it was not so lost but that sometimes they exercised it namely when they observed they might do it safely and without danger Dat veniam corvis c. Spares Crows but vexeth Pigeons thieves murderers and wicked men armed with force they dared not call into their judgment they were afraid of so desperate a crew but to judg condemn torture and put to death poor men and Christians from whom they feared no such danger they dreaded it not they did not avoid it They had been ready enough at condemniag our Saviour himself to death if they had not feared the people and if Providence had not otherwise determined of his death We may also by the way add that also which follows after the place above cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Hieros Sanhedr fol. 24. 1. In the day of Simeon ben Jochai judgments of pecuniary matters were taken away from Israel * * * * * * Fol. 18. 1. In the same Tract this is said to have been in the days of Simeon ben Shetah long before Christ was born but this is an error of the transcribers But now if the Jewish Council lost their power of judging in pecuniary causes by the same means as they lost it in capital it must needs be that deceits oppressions and mutual injuries were grown so common and daring that they were let alone as being above all punishment The Babylonian Gemarists alledg another reason but whether it be only in favour of their Nation this is no fit place to examine k k k k k k See Avodah Zarah as before That we may
Preparation of Pentecost and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The preparation of the Feast of Tabernacles That is the Day and manner of preparing food for the following mirth of the Feast In the same sense was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Preparation of the Sabbath namely The preparation of food and things necessary to the Sabbath Of which we shall speak at Vers. 42. Having thus dispatched these things let us now come to the hour it self It was the Preparation of the Passover saith John and about the sixth hour when Pilate delivered Christ to be crucified And it was the third hour saith Mark and they crucified him It is disputed by the Gemarists l l l l l l In Bab. Pesach fol. 11. 2. how far the evidences of two men may agree and consent whereof one saith This I saw done in that hour and the other saith I saw it done another hour One saith the second hour another the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Testimony consist together One saith The third hour another the fifth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Testimony is vain as R. Meir saith But saith R. Judah Their Testimony consists together But if one saith The fifth hour another the seventh hour their testimony is vain because in the fifth hour the Sun is in the East part of Heaven in the seventh in the West part They dispute largely concerning this matter in the place alledged and concerning evidences differing in words nevertheless as to the thing it self they conclude that both may be true because witnesses may be deceived in the computation of hours Which to conclude concerning the Evangelists were impious and blasphemous But there is one supposes the Copiers were deceived in their transcription and would have the computation of John corrected into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was about the third hour Too bodly and indeed without any reason For it is neither credible nor possible indeed that those things which went before our Saviours crucifixion should be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use the words of the Talmudists m m m m m m Sanhedr fol. 105. 2. in the three first hours of the day The Harmony therefore of the Evangelists is to be fetched elsewhere I. Let us repeat that out of Maimonides The great Sanhedrin sat from the morning dayly Sacrifice until the afternoon daily Sacrifice But now when the morning dayly Sacrifice was at the third hour the Sanhedrin sat not before that hour Take heed therefore Thou that wouldst have the words of John And it was about the sixth hour to be changed into And it was about the third hour lest thou becomest guilty of a great Solecism For Pilate could not deliver Christ to be crucified about the third hour when the Sanhedrin sat not before the Third hour and Christ was not yet delivered to Pilate But you will say The words of Mark do obscure these things much more For if the Sanhedrin that delivered up Christ met not together before the third hour one can no way say that they crucified him the third hour We do here propound two things for the explanation of this matter Let the first be taken from the day it self and from the hour it self That day was the Preparation of the Passover a day of high solemnity and when it behoved the Priests and the other Fathers of the Sanhedrin to be present at the third hour in the Temple and to offer their Chagigahs that were preparative to the whole seven days festivity but they employed themselves in another thing namely this You may observe that he saith not It was the third hour when but It was the third hour And they crucified him That is When the third hour now was and was passed yet they omitted not to prosecute his crucifixion when indeed according to the manner of the Feast and the obligation of Religion they ought to have been employed otherwise I indeed should rather sit down satisfied with this interpretation than to accuse the holy Text as depraved or to deprave it more with my amendment But Secondly There is another sense also not to be despised if our judgment is any thing which we fetch from a custom usual in the Sanhedrin but from which they now swerved n n n n n n Sanhedr fol. 46. 2. They are treating concerning a guilty person condemned to hanging with whom they deal in this process 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They tarry until Sunset approach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then they finish his judgment and put him to death Note that They finish not his judgment until Sunset draw near If you ask the reason a more general one may be given which respected all persons condemned to dye and a more special one which respected him which was to be hanged I. There was that which is called by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The affliction of judgment by which Phrase they understand not judgment that is not just but when he that is condemned after judgment past is not presently put to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o Sanhedr fol. 35. 1. If you finish his judgment on the Sabbath mark that and put him to death on the first day of the week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You afflict his judgment Where the Gloss is As long as his judgment is not finished it is not the affliction of judgment because he expects every hour to be absolved But when judgment is ended he expects death c. Therefore they delayed but little between the finishing of judgment and execution II. As to those that were to be hanged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They delayed the finishing his judgment and they hanged him not in the morning lest they might grow slack about his burial and might fall into forgetfulness and might sin against the Law Deut. XXI 23. but near Sunset that they might presently bury him So the Gloss. They put him to death not sooner for this reason they finished not his judgment sooner for the reason above said And now let us resume the words of Mark And it was the third hour and they crucified him The Sanhedrin used not to finish the judgment of hanging until they were now ready to rise up and depart from the Council and Bench after the Mincha the day now inclining toward Sunset but these men finished the Judgment of Jesus and hastened him to the Cross when they first came into the Court at the third hour at the time of the dayly sacrifice which was very unusual and different from the custom VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eloi Eloi IN Matthew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eli Eli in the very same Syllables of Psal. XXII 1. Mark according to the present dialect namely the Chaldee useth the pronunciation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or at least according to the pronunciation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eloi
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
he art thou so sad He saith unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am sad for the speeches of those who say I will do this or that e're long though they know not how quickly they may be called away by death That man with whom thou hast been feasting and that boâ—sted amongst you with this wine I will grow old in the joy of my Son behold the time draws nigh that within thirty days he must be snatcht away He saith unto him do thou let me know my time To whom he answered over thee and such as thou art we have no power for God being delighted with good works prolongeth your lives VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither Store-house nor Barn I Am mistaken if the Jerusalem Writers would not render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Store-house where they laid up their fruits and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Barn where they laid up their grain It is commonly rendred the floor but there it is meant the Barn floor Our Saviour takes an instance from God feeding the Ravens m m m m m m Vide Job XXXVIII 41. Ps. CXLVII 9. It is R. Solomon's remark Our Rabbins observe that the Raven is cruel toward its young but God pitieth them and provides them flees that breed out of their own dung Now the reason they give why the old ones are so unmerciful to their own young is in Chetabboth n n n n n n Fol. 49. 2. where the Gloss thus explains the mind of the Gemarists speaking of the young ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both white and black when they grow black the old ones begin to love their young but while they are all white they loath them In that very place there occurs this passage not unworthy our transcribing There was a certain man brought before Rabh Judah because he refused to provoide for his Children saith he to those that brought him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dragon brings forth and lays her young in the Town to be nourisht up When he was brought to Rabh Chasda he saith unto them compel him to the door of the Synagogue and there let him stand and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Raven seeks her young ones but this Man doth not seek or own his Children But doth the Raven seek her young ones behold it is written God feedeth the Ravens which cry unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This hath no difficulty in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is said of them while they are white that God feeds them but that is said of them when they are become black that the Raven owneth her young But the Gloss hath it thus It seems as if he with his own voice should cry out against himself and say the Raven owneth her young But there are those that expound it as if the minister of the Synagogue should set him forth and proclaim upon him the Raven acknowledgeth her young but this man rejects his own Children Tell it to the Church Matth. XVIII 17. VERS XXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The nations of the world c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is a very common form of speech amongst the Jews by which they express the Gentiles or all other nations beside themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a peculiar propriety in Sacred Writ which they have not in prophane Authors so far that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath relation only to the Jewish ages and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the nations that are not Jewish Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. XXIV 3. is meant the end of the Jewish age or world And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. I. 2. is before the Jewish world began and hence it is that the world very often in the New Testament is to be understood only of the Gentile world VERS XXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He will come forth and serve them o o o o o o Gloss. in Bathra fol. 57. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that serves at the table goes about while the guests sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to denote the same thing here unless it may referr to some such thing as this viz. that the Master will pass by his dignity and condescend to minister to his own Servants VERS XXXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the second watch and in the third IN the very dead watches of all at least if there be not a solecism in speech At the first watch they went to bed and the fourth watch the time of getting up again came on so that the second and the third watch was the very dead time of sleep VERS XLVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall be beaten with many stripes THere was a stated number of stripes and that was forty beyond which no Malefactor Condemned by the Judges to that punishment ought to receive Whence that passage p p p p p p Cholin fol. 82. 1. seems a little strange He that kills an Heifer and afterward two of that Heifers Calves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be beaten with fourscore stripes How so fourscorce when they ought not to exceed above forty q q q q q q Deut. XXV 3 They might not exceed that number for one single crime but if the crime was doubled they might double the punishment And it may be a question whether they did not double their accusations upon St. Paul when they multiplied their stripes he himself telling us that five times he had received forty stripes save one r r r r r r 2 Cor. XI 2â— But did every one that was adjudged by the Court to stripes did they always receive that number exactly of thirty nine no doubt the number was more or less according to the nature of the crime Which seems to be hinted in s s s s s s Fol. 24. 2. Pesachin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that eateth the Potitha some creeping thing of the Sea let him be beaten with four stripes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that eateth a Pismire let him be beaten with five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that eateth an Hornet let him have six If this be the sense of the words then here may arise a question with what kind of scourge they were beaten if with that scourge of three cords that was used when they gave nine and thirty stripes repeating their strokes by a scourge of three cords thirteen times how then could they inflict four or five stripes with such a scourge as that was But as to the number of stripes which the master might inflict upon his slave that was not stated but left to the pleasure of the master according to the nature of the crime which seems hinted at in these words of our Saviour and in the following rule amongst the Jews some kind of measure still being attended to t
there The first given by the Jews according to their custom the second by the Souldiers in abuse and mockery But if you will grant a third Cup then all difficulty vanisheth indeed Let the first be Wine mingled with Myrrhe the second Vinegar mingled with Gall the third meer Vinegar Which the Souldiers gave to Malefactors if they had desired drink being that which they drank themselves Hence the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vessel filled with Vinegar was always in readiness that the Souldiers might drink when they had a mind and persons also upon the Cross if they stood in need of it VERS XLII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord remember me CHrist is now upon the Cross as old Joseph was in the Prison between two Malefactors There one of them was delivered the other hanged Here one obtains salvation the other perisheth The Faith of this Thief is admirable kept even pace with that of the Apostles if in some circumstances it did not go beyond it The Apostles acknowledged Jesus to be the Messiah and so doth he with this addition which I question whether they did so clearly own and know or no viz. that Christ should reign and have his Kingdom after his death He seems to have a sounder judgment concerning Christ's Kingdom than the Apostles themselves as may be gathered from their question Acts I. 6. It pleased God in this last Article of time to glorifie the riches of his grace in a singular and extraordinary manner both in the conversion of a sinner and the forgiveness of his sins I say in such an Article of time which the world had never before seen nor ever was like to see again viz. in the very instant wherein the Messiah was finishing his redemption It was not unknown to either of the Thieves that Jesus was therefore condemn'd to dye because he had professed himself the Christ Hence that of the Impenitent Malefactor If thou art Christ save thy self and us And if the Penitent Thief did for a while joyn with the other in his petulant reproaches which seems intimated to us Matth. XXVII 44. yet was his heart toucht at length and perhaps upon his observation of that miraculous darkness which at that time had covered the world VERS XLIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To day thou shalt be with me in Paradise I. LET us here first consider the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paradise In common Jewish speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Garden of Eden In what sense we may collect from these following passages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Chagigah fol 14. 2. The Rabbins have a Tradition There are four that went into Paradise namely Ben Azzai Ben Zumah Acher and R. Akibah R. Akibah saith unto them when you come to the stones of pure Marble do not ye say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Waters Waters i. e. Alas these Waters will hinder us from going forward for it is written he that telleth lyes shall not dwell in my presence Now it would be a lye to call white Marble Water Ben Azzai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lookt with some curiosity about him and he dyed Of him the Scripture speaks Precious in the eyes of the Lord is the death of his Saints Ben Zumah looked with some curiosity about him and he was disturbed in his intellectuals Of him the Scripture speaketh Hast thou found Honey eat so much as is sufficient for thee lest thou be filled therewith and vomit it Aruch reciting these words saith It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradise under the signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Garden of Eden which is reserved for the just This place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Heavens where the souls of the just are gathered together And the Talmudick Gloss hath it much to the same sense These four by God's procurement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went up into the firmament Whiles we are reading these passages that story may easily occur to mind of St. Paul's being caught up into Paradise 2 Cor. XII and perhaps the Legend before us is but the ape of that story In the story it is observable that Paradise and the third Heaven are one and the same thing in the Legend Paradise and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest Heavens For so the Doctors Comment upon the word in Psal. LXVIII 5. g g g g g g Midras Tillin fol. 11. 3. There are seven Classes or Degrees of just persons who see the face of God sit in the house of God Ascend up unto the hill of God c. and to every Class or Degree there is allotted their proper dwelling place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paradise There are also seven abiding places in Hell Those that dwell in Paradise they shine like the shining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Firmament like the Sun like the Moon like the Firmament like the Stars like Lightning like the Lilies like burning Lamps h h h h h h Ibid. II. Our Saviour therefore telling the Penitent Thief This day shalt thou be with me in Paradise he speaks in the common dialect and to the capacity of the Thief viz. that he should be in Heaven with Christ and with all just persons that have left this world Nor indeed would I fetch the explication of that Article of our Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He descended into Hell from any passage in the Scripture sooner than this here adding this that we must of necessity have recourse to the Greek Tongue for the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they generally use to denote the state of the dead as well the blessed as the miserable Those who would expound that passage in 1 Pet. III. 19. of his going down from the Cross into Hell to preach to the Spirits in Prison there do very little regard the scope of the Apostle and are absolute strangers to his meaning in it For 1. In that he shuts up the generation before the flood in an infernal prison he falls in with the received opinion of that Nation which was that that generation had no part in the world to come And that they were condemned to boiling waters in Hell 2. He compares the present Generation of the Jews with that Generation before the flood That Christ did of old preach even to that Generation and so he hath done to this That that Generation perished through its disobedience and so will this He runs much upon the same parallel in his second Epistle Chap. III. 6. c. We must observe that the Apostle makes his transition from the Crucifixion and Resurrection of our Saviour directly to the Generation before the flood passing over all those Generations that came between on purpose that he might make the comparison betwixt that and the Age he lived in VERS LIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wrapped it in Linnen MAR Zutrah saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 out of the Linnen in which they wrapt up Books when it grew old they make shrowds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead of the precept for this is to their disgrace The Gloss adds That they do it of the linnen wherein they fold up the Book of the Law He who had suffered death by the sentence of the Sanhedrin or Magistrate they were wont to call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The dead of the precept because he was executed according to the precept And such an one to them was our Jesus Now as to one that was condemned to death by the Magistrate they had an opinion that by how much the more disgracefully they dealt with him by so much the greater attonement was made for him Hence that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did not openly bewail him that that very setting him at nought no man lamenting him might redound to his attonement And from thence perhaps if the Women at Jerusalem had bewailed any other person as they bewailed our Saviour that other person might have said ye Daughters of Jerusalem weep not for me lest ye cut short my attonement But Christ speaks to them upon a far different account And under this notion they wrapped one that had been so Executed in some ragged torn old dirty winding-sheets that this disgrace being thrown upon him might augment his expiation But this good Arimathean behaves himself otherwise with Jesus as having conceived quite another opinion concerning him VERS LIV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Sabbath drew on THE Vulgar reads Et Sabbatum illucescebat The Sabbath began to dawn Not ill rendred Beza reads Et Sabbatum succedebat And the Sabbath succeded Not properly One would have thought it had been more congruously said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it began to be dark toward the Sabbath For the night before the Sabbath was coming on But I. The Sabbatical Candles that were lighted in honour of the Sabbath were now set up i i i i i i Schabb. fol. 34. 1. There are three things which it is necessary a man should warn those of his own House of on the Evening of the Sabbath when Night is coming on Have you paid your Tenths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have you begun your Erubhick Society 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light up your Candle k k k k k k Maimon in Schab cap. 5. Men and Women are bound to light up a Candle in their Houses upon the Sabbath day If a Man hath not Bread to eat yet he must beg from door to door to get a little Oyl to set up his light These things being noted the Evangelist may not be improperly understood thus The Sabbath began to shine with the lights set up respect being had to these Sabbath Candles But I do not acquiesce here II. The Evening of the Sabbath was called amongst the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Pesachin fol. 34. 1. Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the light of the fourteenth day they make a search for Leven by the light of a Candle By the light of the fourteenth day that is on the Evening or in the night that immediatdly preceeds that day So Rambam upon the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The search for Leven is in the night of the fourteenth day although the eating of leavened bread is not forbidden before the noon of the fourteenth day But they instituted this because it is most convenient searching in the night time by Candle light and at that time also all persons are at home m m m m m m Cherithuth fol. 79. 2. Adaioth cap. 4. hal 10. The Woman that miscarries on the light i. e. the Evening of the eighty first day the Shammean School absolves her from any offering but the School of Hillel doth not The Gloss hath iit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the light of the eighty first day i. e. in the night of the eighty first day The question disputed there is this The Woman that had been brought to bed of a Girl was bound to the purification of eighty days When those days were at an end then she was bound to offer Levit. XII 5 6. Now therefore seeing the oblation was to be brought on the eighty first day the question is what if the Woman should happen to miscarry within the very night that begins the eighty first day must she the next day offer one or two Sacrifices one for the Girl and one for that of which she hath miscarried The Shammean School will have but one but the School of Hillel saith two Pesikta n n n n n n Fol. 10. 4 speaking concerning a vowed Sacrifice from Levit. VII 17. hath this passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps it may be eaten on the light i. e. the Evening of the third day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Text saith upon the third day It is eaten until the third day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not eaten on the light i. e. the evening or the night of the third day For then the third day was actually begun But now in this phrase they restrain the word especially to the beginning of the night though sometimes it is taken for the whole night as in that Tradition newly quoted concerning the Woman that miscarried And so the Gloss upon Pesachin Maimonides o discoursing i In Hhamats Umatsah cap. 2. about putting away the Leven which ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the light of the fourteenth day i. e. on the night that begins the fourteenth day hath this passage By prescription of the Scribes they search for and cast out their Leven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the night namely the beginning of that night that ushers in the fourteenth day Much to the same sense the Gemarists concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light p p p p p p Beracoth fol 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How comes twilight to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light from thence because it is written In the twilight in the evening of the day Prov. VII 9. Rambam thinks it so called by a rule of contraries for so he in Pesachin q q q q q q Cap. 1. the night is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light by the same rule that they call many other things by their contraries But the Gemarists upon the place affirm That the evening is not improperly called light and prove it from that expression Psal. CXLVIII 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praise him all ye stars of light However unsuitably therefore it might sound in the ears of Greeks or Latines when they hear the evening or beginning of the night expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet with the Jews it was a way of expression very usual and they could readily understand the Evangelist speaking in their own vulgar way when
became our Redeemer as in the beginning of time he had been our Maker Compare this with ver 14. Ver. 1. Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning was the word The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was with God Dwelt among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The word was God Was made flesh and we beheld c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the word There is no great necessity for us to make any very curious enquiry whence our Evangelist should borrow this title when in the History of the Creation we find it so often repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God said It is observ'd almost by all that have of late undertaken a Commentary upon this Evangelist that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Lord doth very frequently occur amongst the Targumists which may something enlighten the matter now before us a a a a a a Exod. XIX 17. And Moses brought the people out of the Camp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet the word of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word of the Lord accepted the face of Job b b b b b b Job XLII 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word of the Lord shall laugh them to scorn c c c c c c Psal. II. 4. They believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of his word d d d d d d Psal. CVI. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And my word spared them e e e e e e Ezek. XX. 57. To add no more Gen. XXVI 3. Instead of I will be with thee the Targum hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my word shall be thine help So Gen. XXXIX 2. And the Lord was with Joseph Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word of the Lord was Joseph's helper And so all along that kind of phrase is most familiar amongst them Though this must be also confest that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signifie nothing else but I Thou He and is frequently apply'd to men too So Job VII 8. Thine eyes are upon me Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again Job XXVII 3. My breath is in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targ. II Chron. XVI 3. There is a league between me and thee Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. XXIII 16. He made a Covenant between him and between all the people and between the King Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I observe that in Zach. VII 12. the Targumist renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his word if at least that may in strictness be so render'd for by what hath been newly alledg'd it seems that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be translated the Lord by himself or the Lord himself I observe further that the Greek Interpreters having mistaken the vowels of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Habbak III. 2. have render'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before his face shall go a word when it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the meaning of the Prophet there is before his face went the Pestilence VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him was life THE Evangelist proceeds from the Creation by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word to the redemption of the world by the same word He had declar'd how this word had given to all creatures their first being v. 3. All things were made by him And he now sheweth how he restor'd life to man when he lay dead in trespasses and sins Adam call'd his wives name Hevah Life Gen. III. 20. The Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam called his wifes name life He call'd her life who had brought in death because he had now tasted a better life in the promise of the womans seed To which it is very probable our Evangelist had some reference in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the life was the light of men Life through Christ was light arising in the darkness of mans fall and sin a light by which all believers were to walk St. John seems in this clause to oppose the life and light exhibited in the Gospel to that life and light which the Jews boasted of in their Law They expected life from the works of the Law and they knew no greater light than that of the Law which therefore they extoll with infinite boasts and praises which they give it Take one instance for all a a a a a a Bereshith rabba Sect. 3. God said let there be light R. Simeon saith light is written there five times according to the five parts of the Law i. e. the Pentateuch and God said let there be light according to the Book of Genesis wherein God busying himself made the world And there was light according to the Book of Exodus wherein the Israelites came out of darkness into light And God saw the light that it was good according to the Book of Leviticus which is filled with rites and ceremonies And God divided betwixt the light and the darkness according to the Book of Numbers which divided betwixt those that went out of Egypt and those that enter'd into the land And God called the light day according to the Book of Deuteronomy which is replenished with manifold traditions A Gloss this is upon light full of darkness indeed VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the light shineth in darkness THIS light of promise and life by Christ shined in the darkness of all the cloudy types and shadows under the Law and obscurity of the Prophets And those dark things comprehended it not i. e. did not so cloud and suppress it but it would break out nor yet so comprehended it but that there was an absolute necessity there should a greater light appear I do so much the rather incline to such a Paraphrase upon this place because I observe the Evangelist here treateth of the ways and means by which Christ made himself known to the world before his great manifestation in the flesh First in the promise of life ver 4. Next by Types and Prophecies and lastly by John Baptist. VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which lighteth every man that cometh into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. All the men that are in the world g g g g g g Hieros Sanhedr fol. 26. 3. Doth not the Sun rise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon all that come into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that come into the world are not able to make one fly h h h h h h Ibid. fol. 25. 4. In the beginning of the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that come into the world present themselves before the Lord i i i i i i Rosh Hashanah cap. 1. hal 1. There are numberless examples of this kind The sense
and fury of the Romans I beg your pardon for that saith Caiphas you know nothing neither consider for be he the Messiah or be he not it is expedient nay it is necessary he should dye rather than the whole Nation should perish c. VERS LI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He Prophesied IS Caiphas among the Prophets There had not been a Prophet among the Chief Priests the Priests the People for these four hundred years and more and does Caiphas now begin to Prophesie It is a very foreign fetch that some would make when they would ascribe this gift to the office he then bore as if by being made High-Priest he became a Prophet The opinion is not worth confuting The Evangelist himself renders the reason when he tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being the High-Priest that same year Which words direct the Reader 's eye rather to the year than to the High-Priest I. That was the year of pouring out the Spirit of Prophesie and Revelations beyond whatever the world had yet seen or would see again And why may not some drops of this great effusion light upon a wicked man as sometimes the Childrens crums fall from the table to the Dog under it that a witness might be given to the great work of Redemption from the mouth of our Redeemer's greatest enemy There lies the emphasis of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that same year for Caiphas had been High-Priest some years before and did continue so for some years after II. To say the truth by all just calculation the office of the High-Priest ceased this very year and the High-Priest Prophesies while his office expires What difference was there as to the execution of the Priestly Office between the High-Priest and the rest of the Priesthood none certainly only in these two things 1. Asking counsel by Urim and Thummim 2. In performing the service upon the day of Expiation As to the former that had been useless many ages before because the Spirit of Prophesie had so perfectly departed from them So that there remained now no other distinction only that on the day of expiation the High-Priest was to perform the Service which an ordinary Priest was not warranted to do The principal ceremony of that day was that he should enter into the Holy of Holies with blood When therefore our great High-Priest should enter with his own blood into the Holiest of all what could there be left for this High-Priest to do When at the death of our great High-Priest the Veil that hung between the Holy and the Holy of Holies was rent in twain from the top to the bottom Math. XXVII 51. there was clear demonstration that all those Rites and Services were abolished and that the Office of the High-Priest which was distinguished from the other Priests only by those usages was now determined and brought to its full period The Pontificate therefore drawing its last breath prophesies concerning the Redemption of mankind by the great High-Priest and Bishop of Souls that he should dye for the people c. That of the Apostle Acts XXIII 5. I wist not that it was the High-Priest may perhaps have some such meaning as this in it I knew not that there was any High-Priest at all because the Office had become needless for some time For grant indeed that St. Paul did not know the face of Ananias nor that Ananias was the High-Priest yet he must needs know him to have been a Magistrate because he had his seat amongst the Fathers of the Sanhedrin now those words which he quoted out of the Law Thou shalt not speak evil of the Ruler of thy People forbad all indecent speeches toward any Magistrate as well as the High-Priest The Apostle therefore knowing Ananias well enough both who he was and that he sate there under a falsely assumed title of the High-Priest does on purpose call him whited wall because he only bore the colour of the High-Priesthood whenas the thing and office it self was now abolished Caiaphas in this passage before us speaketh partly as Caiaphas and partly as a Prophet As Caiaphas he does by an impious and precipitate boldness contrive and promote the death of Christ and what he uttered as a Prophet the Evangelist tells us he did it not of himself he spoke what himself understood not the depth of The greatest work of the Messiah according to the expectation of the Jews was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reduction or gathering together the Captivities The High-Priest despairs that ever Jesus should he live could do this For all that he either did or taught seem'd to have a contrary tendency viz. to seduce the people from their Religion rather than recover them from their servile state of bondage So that he apprehended this one only remedy left that care might be taken so as by the death of this man the hazard of that Nations ruin might blow over If he be the Messiah which I almost think even Caiaphas himself did not much question since he can have no hope of redeeming the Nation let him die for it himself that it perish not upon his account Thus miserably are the great Masters of Wisdom deceiv'd in almost all their surmizes they expect the gathering together of the Children of God in one by the life of the Messiah which was to be accomplisht by his death They believe their Traditional Religion was the establishment of that Nation whereas it became its overthrow They think to secure themselves by the death of Christ when by that very death of his their expected security was chiefly shaken O blind and stupid madness VERS LV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To purifie themselves R. f f f f f f Rosh hashanah fol. 16. 2. Isaac saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man is bound to purifie himself for the Feast Now there were several measures of time for purifying He that was unclean by the touch of a dead body he requir'd a whole weeks time that he might be sprinkled with the water of Purification mixt with the ashes of the red heifer burnt the third and the seventh day which ceremony we may see and laugh at in Parah cap. 3. Other purifyings were speedilier perform'd amongst others shaving themselves and washing their garments were accounted necessary and within the Laws of purifying g g g g g g Moed-katon fol. 13. 1. These shave themselves within the Feast he who cometh from an heathen Country or from captivity or from prison Also he who hath been excommunicated but now absolv'd by the wise men These same also wash their garments within the Feast It is suppos'd that these were detain'd by some necessity of affairs that they could not wash and be shav'd before the Feast for these things were of right to be perform'd before lest any should by any means approach polluted unto the celebration of this Feast but if by some necessity they were hinder'd from doing it before
none made oblations of their own good will Nor let any think it strange that the Prophet and after him the Proto-martyr counts up the time in that round sum of forty years when it was indeed but eight and thirty and an half for so doth God himself Numb XIV 34. VERS XLIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And ye took up c. THE word in Amos is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if we might render with R. Sol. in the future tense And ye shall bear your Idols with you into captivity as burdens laid upon your shoulders it would take off a little of the difficulty that otherwise seems to lye in this passage for it might be very reasonably questioned whether the Israelites ever did this in the wilderness but then this is directly contrary both to the Greek Version in that Prophet and now to the Holy Ghost in this place and to the very scope of the Proto-martyr in quoting it For he speaketh of God as giving up the people to worship the host of heaven and straightways suggests that they first desisted from serving God and then addicted themselves to the worshipping of Idols But the question is whether the discourse in this place is concerned in the Idolatry they committed in the wilderness or that in after-times That it doth not point at the Idolatry in the wilderness these following arguments seem to confirm I. Because there is no mention of any Idolatry committed in the wilderness after the Golden Calf besides that with Baal-Peor And it is hardly imaginable that Moloch and Baal-Peor were the same and that Moloch and Remphan were not two different Idols Nor is it probable at all that the Sacred Historian would have past over such a piece of wickedness without any taking notice either of the fault or punishment especially when as every where else the History of their Idolatry is related so very accurately But not to multiply arguments II. If Stephen refer this Idolatry of the Israelites to the times after those in the wilderness and in that sense interprets the Prophet he speaks the same thing that was commonly known and received amongst the Jews viz. that the punishment of that sin of the Golden Calf descended and was derived to following generations l l l l l l Sanhedr fol. 102. 1. R. Oshaiah saith that to the times of Jeroboam the children of Israel suckt of one Calf the Gloss is viz. that Calf they made in the wilderness but from that time forward they suckt of two and of a third too The Gloss is those two of Jeroboam's and the third of the wilderness R. Isaac saith there is not any instance of vengeance that comes upon the world wherein there is not a twenty fourth part of a pound of the first Calf According as it is said In the day that I visit I will visit their sin upon them Exod. XXXII R. Chaninah saith after twenty four generations the Gloss hath it in the Reign of King Zedekiah this verse was accomplisht as it is said He cried in mine ears with a loud voice the visitations of the City draw near every man having his destroying weapon in his hand Ezek. IX 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tabernacle of Moloch The Prophet Amos hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lat. Interlin Et portastis Siccuth Regem vestrum i. e. Ye carried Siccuth your King So R. Sol. and Kimchi Siccuth is the name of an Idol For my part I am at a stand in this matter as also in what words the Chaldee Paraphrast hath rendred this clause For in the Books publisht amongst us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when as the Aruch citing the Targumist in this place saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siccuth Malchechem with the Targumist is Succuth Pethachrechon Observe Pethachrechon not Pathcumarchon And that it was so originally written in the Targumist I do very much suspect however Kimchi owns only the other reading For 1. It is not easie I may say not possible to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that propriety in this place that it bears in Ezek. XIII 18. and Chap. XVI 16. 2. Whereas the same Paraphrast renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Isa. VIII 21. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Zephan I. 5. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the more probable that he may render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word it should seem he useth for some Idol or heathen God because when he would express a King taken in its proper sense he always retains the usual word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If therefore according to the Copy quoted by the Aruch it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the Chaldee Version falls in with the Greek and shews that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendered your Moloch so that Moloch signifie an Idol and Succuth not an Idol but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacle of Moloch which seems the more likely from the agreement of the two clauses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle of Moloch and Star of Remphan But who or what kind of God this Moloch should be I will not spend much time to find out this having been the business of so many Pens already only this I cannot but observe that both Moloch and Remphan were certain figures that represented some of the Coelestial Luminaries because he saith He gave them up to worship the host of Heaven c. And that it is generally supposed that by Moloch was represented the Sun partly because of the Kingly name and partly upon the account of the fiery form and shape of the Idol and the fiery rites of its worship It is also called Baal Jer. XXXII 35. They built the high places of Baal to offer their sons to Motoch Which whether it be the same Idol that Ahab brought in upon Israel might not be unworthy our considering There may be some colour and hint of that bloody worship in what the Priests of Baal did to themselves 1 King XVIII 28. They cut themselves after their manner with knives and lancets till the blood gushed out upon them Moloch as the Jews describe him was an Image of brass having the face of a Calf his hands open like one ready to receive something brought him from another And so Diodorus Siculus describes Saturn of Carthage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They had an Image of Saturn made of brass stretching out his hands extended towards the earth so that a child being put into them was thrown and rould in a great gulph of fire q q q q q q Apud Euseb. Prepar Evang. lib 4. cap. 16. There we have also this passage out of Philo concerning the History of the Phoenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Saturn therefore whom the Phoenicians call Israel having governed that Country after his death was made the Star called Saturn Of
IV. Whether therefore these were mandatory letters or only exhortatory which St. Paul desired the Fathers of the Sanhedrin knew the Synagogues were heated with so great an indignation against Christianity that they would most readily undertake what was desired Where by the way we may make this observation That the power of Life and Death was not yet taken out of the hands of the Sanhedrin I have elsewhere given you a copy of a Letter from the Sanhedrin to those of Babylon and also to those of Alexandria m m m m m m Vid. Hor. Heb. â—d Matth. II. 14 VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is hard for thee to kick against the pricks IN Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is well known that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to kick from Deut. XXII 15. and 1 Sam. II. 29. nor is it less known what this word kicking in these places means n n n n n n Hieros Schab fol. 11. 1. R. Bibai sat and taught R. Isaac ben Cahna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kickt against him VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hearing a voice c. BUT it is said Chap. XXII 9. They heard not the voice of him that spake unto me They heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Voice or Sound but they did not hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words So we find the Jewish writers distinguishing o o o o o o Bemidb. rab fol. 163 â— There I will speak with thee The word shall be with thee but not with them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps they did not hear the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they heard the voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But seeing no man But did Paul himself see him See vers 17. Jesus that appeared to thee in the way and vers 27. He saw the Lord in the way 1 Cor. IX 1. Have I not seen Jesus Christ our Lord And Chap. XV. 8. He was seen of me also c. but did he see his person or his glory only I would say he saw both and so had obtained a more illustrious Vision of him than any of the rest having seen him since he was glorified which they did not But whether he saw with his bodily eyes or as Isaiah Cap. VI. 1. by Vision only let those dispute it that think fit Concerning Damascus the scene of this history we may call to mind that of Zechar. IX 1. The burden of the word of the Lord in the land of Hadrach and Damascus the rest thereof c. where the Targum Damascus shall be converted so that it shall be of the land of the house of his Majesty Kimchi hath it Damascus shall be his rest that is the habitation of his glory and of his prophet c. which things whither they have any relation to this place let the Reader judge Only I must not let it pass unobserved that Paul the Converter of the Gentiles was called to his Apostleship and saw Christ in a Country and almost in a City of the Gentiles St. Paul himself tells us that this voice which came from Heaven spake to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew tongue Chap. XXVI 14. which our Historian doth not mention nor indeed those passages vers 16. 17 18. which S. Paul there relates VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Putting his hand on him that he may receive his sight ANANIAS himself adds vers 17. that thou mightest receive thy sight and be filled with the Holy Ghost Could Ananias therefore confer the Holy Ghost This seemed the peculiar prerogative of the Apostles could therefore a private Disciple do this to an Apostle By the imposition of his hands could he impart the gift of Tongues and Prophesie Will not this degrade our Apostle even below the ordinary Ministers who received these gifts by the imposition of the Apostles hands and shall he that is an Apostle take his Commission from the hands of one that is not so himself It was not ordinary for an Apostle to be baptised by one that was not an Apostle and it would be strange if such an one should add over and above greater things to an Apostle It may be no needless question who it was that baptized the rest of the Apostles when Jesus himself baptized not Joh. IV. 2. who therefore baptized those that did baptize Let the Romanists say who baptized Peter I would say John the Baptist did But do you think Peter was rebaptized If so by whom when Jesus himself did not baptize CHAP. XII VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He killed Iames with the sword THIS kind of death is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 killing p p p p p p Sanhedr fol. 49. 2. Four kinds of death are delivered into the hands of the Sanhedrin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 killing with the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangling q q q q q q Ibid. fol. 52. 2. The precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning those that are to be killed is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they beheaded him with the sword as the Roman Kingdom does R. Judah saith This is a vile disgrace to him But they lay his head upon a block and chop it off with an Ax. Others reply there can be no death more disgraceful than that You will say Herod Agrippa imitated the Roman customs as having no small relation to Rome But beheading by the sword was a death used amongst the Jews them selves and they particularly fell under that sentence that drew away the people to the worship of other Gods r r r r r r Ibid. fol. 111. 2. If they be but a few that seduce the people to strange worship they are stoned and their goods are not confiscated but if their numbers be great they dye by the sword and their goods are confiscated St. James indeed was but a single person but Herod knew that there was Peter also and several others who according to his judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drew away the people to an irreligious worship and deals with James as he intended to do with the rest So he falls and his goods are confiscated And so that begins to be accomplished which our Saviour had formerly told the sons of Zebedee ye shall drink of my cup c. s s s s s s Hieros Sanhedr fol. 29. 4. The Rabbins say Killing by the sword is an heavier punishment than strangling VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His chains from his hands I Am mistaken if the Jerusalem Talmudists do not express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chiromanicae hand-manacles t t t t t t Ibid. fol. 28. 3 It is written The Lord spake to Manasseh and to his people but they harkned not Wherefore the Lord brought upon them the Captains of that host
drink water because the drink offering is ceased c. And a little after Since the Kingdom of iniquity the Roman Empire hath decreed sharp things against us it is but just that we should ordain amongst our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to marry Wifes nor beget Children c. and so it would come to pass that the seed of Abraham would decay and fail of it self But let Israel rather be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mistaken than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presumptuous How great a difference is there between these men and the Nicolaitans And yet these as foolishly and superstitiously erred in one extreme as those did impiously and filthily in the other As to the Nicolaitans we may wonder at their ignorance if they knew nothing of this decree of the Apostles and their impudence in so bold a contradiction if they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From pollutions of Idols In the Epistle of the Council it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From meats offered to Idols The Rabbins distinguish the matter when they discourse of what is forbidden concerning Idolatry into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things prohibited to eat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things prohibited to use The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or things offered to Idols were prohibited to eat And all the Utensils about any Idolatrous Sacrifice were prohibited to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtless comprehended all things offered to Idols and perhaps all the Utensils too and it is no impertinent question whether that in the Epistle commanding them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abstain from things offered to Idols did not restrain them from the use of all such Utensils as well as from the eating of things offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And from Fornication Any one may discern how obvious this twofold enquiry is Namely of what Fornication the discourse here is and for what reason Fornication whatsoever it is should be reckoned here amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or indifferent things I. When I recollect what we frequently meet with amongst the Rabbins that some things are permitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for peace sake and some things forbidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of the customs of the Amorites or the Gentiles I am apt to suspect in these decrees of the Apostles there is some relation to both that it was permitted to the converted Gentiles to Judaize in some things for peace sake but to abstain in other not that they might not Judaize but that they might not do as the Heathen II. Particularly in this prohibition of Fornication we must consider that it is not so proper to think there needed any peculiar command or prescript of the Apostles to those that had embraced Christianity against Fornication in the common notion and acceptation of the word whenas the whole tenor of the Gospel prescribed against it And for that very reason I cannot perswade my self that by blood forbidden in this place we are to understand murder III. There was a certain Fornication amongst the Jews that seemed to them lawful and had some colour of Legitimation this was Polygamy Hos. IV. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They commit whoredom and shall not encrease So the Chaldee and Syriac and our own Translation render it well But now Fornication as it denotes Whoredom doth not wish or expect any off-spring but the contrary rather But the words relate to Bigamy or Polygamy For in case of the Wife's barrenness it was a common thing for them to take to them another Woman or more for propagation sake and this it is that God brands with the reproachful name of Fornication They commit Fornication but do not multiply Whatever else is understood by this word I would certainly understand this namely That the Apostles prescribed against Polygamy a thing esteemed indifferent amongst the Jews as fornication was amongst the Gentiles and therefore not unfitly mentioned here amongst things indifferent Tell me in what place in the New Testament Bigamy or Polygamy is forbidden if not in this perhaps you will say in that of our Saviour Matth. XIX 4 5. Where indeed provision is made against putting away of a Man's Wife but hardly against Polygamy especially comparing the Apostles words 1 Cor. VI. 16. Provision is made that Bishops and Deacons shall not have two Wifes 1 Tim. III. and I should not believe but that the same provision is made against the Bigamy of the Laity But where is that done if not in this place IV. There was another Fornication ordinarily so reckoned also in the opinion of the Jews themselves for they did not account the having many Wives to be Fornication and that was besides what they call simple Fornication their marrying within the prohibited degrees that which they commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nakedness These Marriages they were so averse to that to some of them they alotted Death to all of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cutting off Concerning which Maimonides speaks largely l l l l l l Maimon Isâ—â—r beah cap. 1. per â—or tract In the mean time they allowed the Gentile that became a proselyte to the Jewesh Religion to marry with his Kindred though never so near in blood with his Sister if he pleased or with his Mother c. m m m m m m Idem ibid. cap. 14. Hence perhaps arose that incestuous Marriage mentioned 1 Cor. V. They did well therefore to provide by this Apostolical decree against such kind of Marriages as these being so odious to the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And from things strangled and from blood These I suppose were forbidden the Gentile converts for the sake of the Jews and by way of condescension that they might not take offence By blood therefore â—â—â— by no means understand murther by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangled shall be considered by and by 1. For wherefore should any mention of murder come into this present controvesâ—â—â— Were the Gentile converts to be brought over to Moses when the Moral precepts of Moses scarcely came in their minds as being the precepts even of Nature it self But the question is about ceremonials and what hath murder to do in that and as I have already said what need could there be of such peculiar caution against Murder to those who had embraced the Gospel of love and peace II. By the prohibition of blood therefore I make no question but that caution is given against eating of blood which is more than once prohibited in the Law Gen. IX 4. Deut. XII 16 c. and there could hardly any thing except an Idol be named that the Jew had a greater abhorrence for than the eating of blood III. The Jews distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the member of a living beast and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blood of a living Beast n n n n n n Sanhedr fol. â—9 1. The former is forbidden by that Flesh with the life
themselves rather than against the abuse of them For if the excess of those Suppers had been that which is especially accused he had bent the force of his reproof more directly against it but of that there is not one Syllable besides this word We therefore believe these two contrary expressions One is hungry and another is drunken are thus to be understood The Jewish part of the Church would by no means come to the Eucharist without a Paschal Ante-supper and banquet where they were treated ate and drank deliciously and plentifully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and drank freely and were filled and raised to a pitch of chearfulness when the Gentile party on the contrary abhorring this Judaizing and avoyding such Ante-suppers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yet were hungry and approached to the Sacrament fasting that is not having supped And this we suppose to be the true cause of that enormity which the Apostle corrects ver 33. namely that they would not tarry one for another the Gentile party would not tarry till the Jewish party had dispatched their own time how much so ever it were in eating their Suppers VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I have received of the Lord. WHAT need had the Apostle to recur to this Did the Corinthians doubt of the institution of the Eucharist Or of the authority of the Apostle who delivered unto them that institution It was neither one nor the other for they came to the Eucharist and that because it was delivered them by the Apostle But he calls them back hither for this reason that from the words of Christ who had instituted his own Supper and from his words wherein he had delivered to them that institution they might observe that the scope and end of that institution was the commemoration of the death of Christ not any Paschal commemoration I. Namely that Christ had said This is my body This is my blood to teach that the bread and wine now looked another way than they had looked when they were used in the Passover In that the unleavened bread shewed their hasty deliverance out of Egypt and the wine their joy for that deliverance But in the Eucharist the bread points out the body of our Lord broken and the wine his blood poured out II. That he said also of the wine that it is the New Testament in his blood and what had it therefore to do with the Passover of the Old Testament III. That he said lastly upon both Do this in commemoration of me In commemoration of me not in commemoration of the Passover or any thing else VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Cup. THAT our Saviour speaks here figuratively hath been sufficiently proved formerly by very many But let us observe this moreover That cup which Christ used was mixed with water if so be he retained the ordinary custom of the Nation in this matter which is not in the least to be doubted Of the custom of the Nation we have spoke at Mat. XXVI 27. Now repeating this only thence o o o o o o Bab. Beracoth fol. 50. 2. The Wise men gave their votes for R. Eleazar that none must bless over the cup of blessing until water be mingled with it This we note that the harmony between the Sacramental Blood as we may so call it of the Old Testament and this Sacramental Blood of the New may be demonstrated and in like manner between this Sacramental Blood of the New Testament and the very Blood of Christ. I. In the striking of the old Covenant Exod. XXIV there was blood mixed with water Heb. IX 19. and in this Sanction of the new there was wine also mixed with water II. Out of Christs side with blood flowed water Joh. XIX 34. Unusual beside the course of Nature and that it might answer the Type Matthew and Mark exhibit the words of Christ thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is my blood of the New Testament Paul and Pauls companion Luke thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This cup is the New Covenant in my blood to the same sense with the former but more explained And here again let us compare the Sanction of the old Covenant Exod. XXIV I. A figurative expression is used in that History when it is said that Moses sprinkled the blood upon all the people that is upon the twelve pillars erected by him to represent the twelve tribes vers 4. So also in this place This is my blood that is The representation of my blood II. Of the blood then sprinkled it might be said This is the blood of Christ of the old or first Testament The very blood then and from thence represented the blood of Christ because under the Old Testament there was from time to time to be shedding of blood But now wine is a representation of the blood of Christ because thence forward the shedding of such kind of blood was to cease III. The old Covenant was not established in the blood of that Paschal Lamb in Egypt but in the blood of Bulls and Goats in the wilderness And the reason was because when the Passover was instituted the Laws and Articles concerning which the Covenant was entred into had not been promulgated but when they were published and written then the Covenant was established In like manner Christ in the institution of Baptism established not the New Covenant Baptism was the beginning of the Gospel Mark I. 1. But when he had delivered the doctrin and articles of the Gospel then he established the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p p p p p p Hieros Peah fol. 17. 2. What is giving Behold all my goods are given to N. from this time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let mine be my own and remain so but when I dy let N. have them So the Apostle Heb. IX 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Where a Testament is there must of necessity be the death of the Testator c. I. This Cup is not only a sign of the blood of Christ nor only a Seal as a Sacrament but the very Sanction of the New Testament that is of the whole Evangelic administration not only the Sanction of a Covenant but the Sanction of the Covenant under the Evangelic administration From thenceforth was the cessation of Judaism So that blood Exod. XXIV was not only the Sanction of the Covenant of grace and the Sanction of the Covenant of the peculiarity of the people of Israel but the Sanction of these things under such an Oeconomy II. While therefore we receive this Sacrament we profess and protest against all other dispensations and religions besides that of the Gospel Hence in the times immediately following the ascention of Christ the communication of the Eucharist was so frequent viz. that they who had been now newly converted from Judaism by the
But read and read again the whole story Act. XIX and there is not a syllable of any wrong that Paul at that time endured in his person VERS XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fool. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would the Talmudists say Sot mad man g g g g g g Gloss. In Taanith fol. 1â— 1. Rabban Jochanan ben Zaccai answered the Baithuseans denying also the Resurrection of the dead and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fools whence did this happen to you c. VERS XLV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so it is written c. OF the former no doubt is made for it is written Gen. XI 7. But where is the latter Throughout the whole sacred book thence the Jews speak so many things and so great of the Spirit of Messias and of Messias quickning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last Adam was made a quickning Spirit Job XIX 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know that my Redeemer liveth and that he shall stand in the latter day upon the earth Job seems to me in this place in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last Adam Of the former Adam it was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dust thou art and to dust thou shalt return And I know saith Job that my Redeemer liveth and he shall arise from the dust another or a latter and I shall see the Lord made of the same flesh that I am of c. Intimating the Incarnation of the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A quickning Spirit The Spirit of the Lord moved upon the face of the waters Gen. I. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Spirit of King Messias So the Jews speak very frequently And also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messias shall quicken those that dwell in the dust It cannot be past over without Observation by what authority Paul applies those words of Psal. XCII Thou Lord in the beginning hast founded the earth c. to the Messias Heb. I. 10. to prove his Deity and dignity But thou art deceived O Paul would a Hebrew say These words are to be applied to God the Father not to the Messias The Apostle hath what to reply from the very confession of the Jewish Nation You acknowledge that Spirit which was present at and president over the Creation was the Spirit of the Messias It ought not also be past by without observation that Adam receiving from him the promise of Christ and believing it named his wife Chava that is Life So the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Adam called his wives name Life Gen. III. 20. What Is she called life that brought in death But Adam perceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last Adam exhibited to him in the Promise to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A quickning Spirit and had brought in a better life of the Soul and at length should bring in a better of the body Hence is that Joh. I. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him was life VERS XLVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second man is the Lord. GEn. IV. 1. Eve conceived and brought forth Cain and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have possessed or obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man the Lord that is That the Lord himself should become man For let me so turn it depending upon these reasons I. That this Interpretation is without any manner of wresting the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea it is according to its most proper signification and use II. That without doubt Eve had respect to the promise of Christ when she named her son as Adam had respect to the promise in the denomination of Eve VERS LV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. O death where is thy c. HOs XIII 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seventy read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where is thy revenge O Death And thus speaks Aben Ezra There are some which invert the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be as though it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where And very truly as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 10. Where is thy King Where the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not I will be thy King but Where is thy King So that the Greek Interpreters and the Apostle after them translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where properly and truly The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet is rendred by the Targumist and the Rabbins to signifie A Word but some as Kimchi acknowledges understand it to signifie The Plague and that upon good ground because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Destruction is joyned with it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Destruction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Plague are joyned together Psal XCI Where see the Targum and R. Solomon and compare the Greek Interpreters with them CHAP. XVI VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now concerning the Collection for the Saints UNLESS I am much deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Jerusalem Writers denotes in the like sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Collection for the wise men They have this story a a a a a a Hoâ—aioth fol. 48. 1. R. Eliezer R. Josua and R. Akiba went up to Chelath of Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Employed in the Collection for the wise Men. One Abba Judah was there who performed the Law with a good Eye Being now reduced to poverty when he saw the Rabbins he was dejected He went home with a sad countenance His wife said to him Why doth thy countenance languish He answered The Rabbins are come and I know not what to do She said to him You have one field left Go and sell half of it and give to them Which he did And when they were departed he went to plow in the half of his field and found a great treasure c. I produce this the more willingly that it may be observed that collections were made among the Jews in forrain Nations for the poor Rabbins dwelling in Judea in the same manner as they were made among Christians in forrain Nations for the poor Jews converted to Christianity in Judea VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the first day of the Week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the first of the Sabbath would the Talmudists say I. That day was every where celebrated for the Christian Sabbath and which is not to be past over without observing as far as appears from Scripture there is no where any dispute of that matter There was controversie concerning circumcision and other points of the Jewish Religion whether they were to be retained or not retained but no where as we read concerning the changing of the Sabbath There were indeed some Jews converted to the Gospel who as in some other things they retained a smatch of their old Judaism so they did in the observation of days Rom. XIV 5. Gal. IV. 10. but yet not rejecting or neglecting the
stature of Christs mystical body the Church which was growing up from generation to generation and now when the Gentiles came in their full conflux was come to its full consistency and manhood And of the same body is his meaning in that obscure and much mistaken place Rom. VIII 23. And not only they i. e. the whole creation or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every creature which means no other thing than the Gentile or Heathen World not only they grone to come into the Evangelical liberty of the children of God but we also of the Jewish Nation who have the first fruits of the Spirit grone within our selves waiting for the redemption to wit the adoption of our body we wait for the redeeming and adopting of the Gentiles to make up our mystical body To the same sence is the meaning of the same Apostle in that also mistaken place Heb. XI ult That they without us should not be perfect He little means that they that believed before the coming of Christ were not perfectly saved as the Papists from thence would prove their Limbo But his meaning is they without us were not the perfect body of Christ but we under the Gospel came in to make that up nor they so perfect in the Doctrine of Salvation as under the revealing of the Gospel at our coming in So that this is the first thing That Christ saw good to bring his Church through various administrations II. Secondly Though the manner of administration were thus various yet the way of Salvation in them all but one and the same viz. by Faith in Christ as the Apostle plainly evidenceth in the Chapter just now cited Heb. XI As the brazen Oxen under the Laver their faces looked several ways but their hinder parts met in one centre under the Laver so these Administrations indeed looked divers ways without Law with Law with Prophets without Prophets without Gospel with Gospel yet agreed in all one and the same centre Faith in Jesus Christ. I have a large field before me to shew that all the holy ones that lived and died before Christ were saved by believing in Christ. But I shall confine my self to observe this by a rule of contraries namely thus It is something to be wondred at that in our reckoning the various administrations under which Christ brought his Church to glory we may not number the firstborn administration that was in the World and which one would think was the likeliest way to have brought to Heaven and that was the state of innocency But this we must except from the general rule and leave it quite out He that will observe shall find that Christ descended most of younger brothers and answerably Salvation descended not from this elder brother in Gods administration that state of innocency but something else had the birth-right Ruben lost it and it descended to Joseph It was never Gods intent to bring men to Salvation by the way of innocence in which Adam was created This appears plain enough by the Issue Nay did God bring the holy Angels to Salvation by the way of the perfection of their nature in which they were created Meerly being in Heaven doth not denominate Salvation The Angels that fell were there and it proved but little Heaven to them And merely beholding God face to face doth not denominate Salvation for we have no cause to think but the Angels that fell had beheld his face as well as they that stood but this is Salvation to behold him as he is and to be like unto him I Joh. III. 2. Like him not in infinity omnipotency ubiquity but like him in holiness holy as he is holy Now though Adam was like unto him by Creation being formed in his Image and the Angels like unto him by Creation as eminently also carrying the same Image yet herein both come short of that Image that doth consummate the Saints and Angels in glory viz. that though they were perfectly holy by Creation yet they were not unchangeably holy for unchangeableness was not to be found in created nature And what the holy Man in the book of Job saith concerning Wisdom we may say concerning immutability Where is unchangeableness to be found and where is the place of immutability The Sea saith it is not in me and the Earth saith it is not in me Men say it is not in us the Angels say it is not in us but the Truth saith it is only in God Therefore to bring Men and Angels into the Estate of Glory that set Infinity aside they should be like unto God perfectly holy and unchangeably holy as God is holy eternally holy as God is holy it was needful not to leave them bottomed only upon the excellency of their created natures be that never so excellent but to ingraff and as I may say incorporate them even into the unchangeable God himself the Lord Christ. The Saints in glory are unchangeable how Both in nature and affection their estate unchangeable yea their very thoughts which were so unfixed and fluid become unchangeable They are so infinitely ravished with the beauty and love of God in beholding him as he is that they cannot turn the least thought away or aside from him And they are so ingraffed and united into Christ that the corruptibleness of them being now laid aside they are become unchangeable as Christ himself is unchangeable The Angels that fell wanted this uniting so that though they beheld the face of God yet their hearts turned away from him because they had no other uniting to God then what lay in their own created holiness which was changeable and soon changed So that I say God never intended to bring man to Salvation by the way of created innocency because he intends to glorifie grace and not nature and to bottom all that were to be saved upon Christ and not on themselves It may seem strange that Adam when his wife had brought in sin and death into the World should name her Eve life whereas before he had only named her Woman Call me not Naomi but call me Marah might she very well have said unto him Call me not life but call me death and misery for I have been the unhappy introducer of both But Adam had now heard of Christ he had received his promise and laid hold on it and found a better life now by him than before And to this refers that in Joh. 1. 4. In him was life and that life was the light of men In the verse next before he had said All things were made by him and without him was nothing made that was Then had all living things that were created their life from him What need he then to add in him was life Namely because he intends that life in Christ that we are speaking of Which life he saith was the light of men And the light shone in darkness and the darkness comprehended it not Life in Christ held out in the promise to
there is sin unto death than that there should be any sin that is not unto death as our Apostle saith there is in the words immediately going before these that I have chosen In these that I have chosen you see there are two clauses and out of either of them arise two Questions Out of the former I. What sin it is the Apostle means And II. Why he titles it by such a name A sin unto death Out of the latter I. Why he forbideth to pray for it And II. Why he forbideth not to pray for it I mean why he speaketh not out in down right terms I say that he should not pray for it but says only I say not that he should The Rhemists Popish Expositors upon the place will answer you even all these questions with a breath if you will but take their words and little more than their bare word must you expect for the proof and confirmation of what they tell you 1. They will tell you that the sin our Apostle means is any sin whatsoever that any one lives in unrepentant all his time 2. They will tell you that it is titled A sin unto death because he lives in it till his death and so dies in it 3. They will tell you that the Apostle by not praying for him means not praying for him when he is dead but he that sins not a sin unto death that is that lives not in his sin till he die but repents of it before for him you must pray after his death For that the place is most properly or only meant of praying for the departed say they this convinced that neither the Church nor any man is debarred here from praying for any sinner while living nor for remission of any sin in this life And so they go on When I read these mens Annotations on this Scripture they often mind me of Benhadads servants with ropes about their necks catching at any word that fell from the King of Israels mouth that might be for any advantage to their forlorn and lost cause and condition These mens Popish cause hath had the rope about its neck now a long time and been in a lost and forlorn case and I cannot tell whether I should laugh or frown to see what pitiful shift and shameful scrambling they make for it by catching at any word or syllable in the Scripture or Fathers and wresting and twisting and twining it to any seeming or colourable advantage to their condemned cause to save it from execution Certainly they are at a very hard pinch for proof of praying for the dead when they make such a scraping in this portion of Scripture to rake it out thence whereas the words are as far from meaning the living praying for the dead as the dead praying for the living And at the very same game they be in their notes upon our Saviours words concerning the sin against the Holy Ghost that it shall never be forgiven in this World nor in the World to come Matth. XII 32. Their note is that some sins may be remitted in the next life and consequently this proves Purgatory As the poor frantick distracted wretch at Athens that fed and pleased himself with this fancy that every ship that came into the Port was his ship that all the goods that came into the Town were his goods whilst he himself in the mean time was miserably poor naked and ready to famish so these men think every verse in Scripture brings in something to their stock every saying of the Fathers something to their bank whilst in the mean while their pitiful cause walks starven and poor and blind and naked and stands in need of all things The sin against the Holy Ghost indeed is distinct and something different from this sin unto death that our Apostle speaketh of yet since there is such a particular sin against the Holy Ghost that is so deadly why should not these men think that sin in the Text that carries so deadly a name is a particular sin likewise It is true indeed that a sin in which a man continues unrepenting until his death and in which he dies may very justly be called A sin to death that is a sin until his death and it will prove A sin to death eternal but that the Apostle means here a particular sin and that he estimates it not by its length but by its weight not by how long the party continues in it but by how grievous the sin is in it self will appear as we go along partly by discovery of the reason of the title he puts upon it and partly by discovery of the very sin it self that is here intended But before we begin with the discovery of the reason of the title let us a little look first into the meaning of those words of our Saviour Joh. XX. 22. He breathed on them and saith unto them Receive ye the Holy Ghost whose soever sins ye remit they are remitted to them and whose soever sins ye retain they are retained Do not the Apostles here receive a new power or priviledge or guift which Christ had not imparted to them before Else why such an action as he had never used toward them before so breathing on them The common acceptation of these words whose soever sins ye remit or retain are remitted or retained is to make them to mean the same thing with what ye bind on Earth shall be bound in Heaven c. But besides that the expressions are of a vast difference why if Christ had given them the very same power in those words that he doth in these why should he repeat it especially why should he use such a solemn and unusual rite toward them to breath upon them He had given them power of miracles and healing and casting out Devils before without breathing upon them He had given them power of binding and loosing that is of establishing or abolishing the rites and Laws of Moses for so the Phrase in the common acceptation of the Nation did only signifie and this he did without breathing upon them Therefore certainly in this his new action and these his new words as I may call them he gives them some new power and that in two kinds 1. In his breathing upon them and bidding them receive the Holy Ghost he gives the Holy Ghost to give again or he gives them power by the imposition of their hands to bestow the Holy Ghost as the sacred Story tells you the Apostle did and none but the Apostles could do And 2. In his words whose soever sins ye remit or retain he gives them a punitive or executive double power viz. To strike desperate or incorrigible and horrid transgressors with some corporal punishment or stroke or else to give them up to Satan to be tortured and scourged in body and vexed and disquieted in mind Where had Peter his warrant to strike Ananias and Sapphira with death but from these words And Paul
to strike Elymas with blindness and to deliver Hymenaeus and Alexander unto Satan but from that Apostolick power which Christ granted to the Apostles in these words Well might not these sins very well be called sins unto death that were overtaken with such deadly and dreadful penalties Was not that sin a sin unto death that was to be retained as retaining is set in di rectopposition to remitting Thus may we bring the subjectum quaestionis into a farnarrower compass than the Rhemists bring it who do bewray their ignorance one way that they may serve their own turn another their ignorance of the proper original of the Phrase sin unto death that they may serve their turn about praying for the dead The greatest difficulties of the Scripture lie in the Language for unlock the Language and Phrases and the difficulty is gone And therefore they that take upon them to preach by the spirit and to expound the Scripture by the spirit let them either unlock to me the Hebrew Phrases in the Old Testament and the Greek in the New that are difficult and obscure or else they do nothing Now to attain to the meaning of such dark and doubtful Phrases the way is not so proper to put on them a sense of our own as to consider what sense they might take them in to whom and among whom the things were spoken and written in their common Speech If it were well considered how the Jewish Nation understood binding and loosing in their Schools and in their common Speech we should never need to mint such senses of our own to put upon the Phrase it would so be done to our hands Such an obscure Phrase is that of our Saviours about the sin against the Holy Ghost that it shall never be forgiven neither in this life nor c. And the collection that the Rhemists make upon it may seem very Logical for in that he saith that sin shall not be forgiven in the World to come doth it not argue that some other sins are then forgiven But this is their own sense and Logick it is not our Saviours Now how should we know our Saviours sense By considering how they would understand it to whom the words were spoken in their common acceptation and Language viz. they would soon understand it to be a direct facing and confuting of their foolish opinion concerning forgiveness of blasphemy against God which was that repentance and the day of expiation expiated a third part of the sin corporal punishment inflicted by the Magistrate expiated another third part but death did quite wipe it clean out for say they it is written This sin shall not be purged from you till you die which argues that it was purged by death No saith our Saviour neither in this life either by repentance nor day of expiation nor corporal punishment nor pardon in the life to come by the purging and wiping out of death Such an obscure Phrase is this before us A sin unto deâ—th and it seems a fair sense which the Rhemists have put upon it of their own viz. that it should mean A sin a man liâ—es in till he die But this is their own sense it is not the Apostles Now how should we know the Apostles sense By considering how they understood this Phrase in their common Language to whom he wrote And how was that Take it up by this Observation That in the Jewish Schools and Nation and Language this was a most frequent and ordinary saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man do such or such a thing as should not be done ignorantly he is to bring a sin offering and that attones for him But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he do it wilfully he is bound over to cutting off And in this they speak but the words of the Law in Numb XV. 27 28. If any soul sin through ignorance he shall bring a she goat of the first year for a sin offering And the Priest shall make an attonement for him that sinneth ignorantly But the soul that doth ought presumptuously whether he be born in the Land or a Stranger the same hath reproached the Lord That soul shall be cut off from among his people Now what is meant by cutting off If you ask some they will put a sense of their own upon the Phrase and tell you it means a cutting off or separating a person from the Congregation and publick Assemblies by Excommunication But ask the Jews to and among whom the thing was spoken what it means in their common speech and acceptation and they will tell you cutting off means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death by the hand of Heaven Death or destruction by the hand of God Interpreting the matter to this purpose that if a person sinned wilfully and presumptuously there was no sin offering allowed in that case but the party so offending fell immediately under liableness to divine vengance to be destroied or cut off by the hand of Heaven And this interpretation of the Phrase of cutting off the Apostle Paul doth justifie in that passage Heb. X. 26. If we sin wilfully after we have received the knowledge of the truth there remaineth no more sacrifice for sin but a certain fearful looking for of judgment c. That Text of Moses lots out the family of the Achan that we are speaking of the sin unto death and this Text of the Apostle takes him by the poll and tells what sin it is It tells you what sin it is viz. Sinning wilfully after we have received the knowledge of the truth It limits to you why it is called a sin unto death because there is no other way upon the committing of it but a certain fearful expectation of judgment and fiery indignation And it gives you some intimation why no praying for it because no sacrifice for it Before we come to speak upon the words we have some cause to muse and mourn over them As it is said Origen wept over that passage of the Psalmist that after his Apostasie stung him in Psal. L. 16 17. But unto the wicked God said what hast thou to do to declare my statutes or that thou shouldest take my Covenant in thy mouth seeing thou hatest instruction and casteth my words behind thee If there be no sacrifice for sin but a fearful expectation of judgment and fiery indignation when we have sinned wilfully after we have once received the knowledge of the truth Men and brethren what shall we do Take the truth in the sense that may help most to favour us for the Gospel as it means there indeed And take sinning wilfully for as exclusive a term as you can to shut and exclude us out of the guilt here intended yet who can say but he hath sinned wilfully since he received the knowledge of the Gospel over and over If I should take Jeremiahs course in his fifth Chapter and vers 4. and forward sending first to the poor or inferior rank and ask
sin unto death viz. that brought to an immediate liableness to cutting off by divine vengeance Now this was a sin of presumption and despising the Word of God as Moses explains what that presumptuous sinning is in a high degree which as the Apostle tells in the same Chapter that it was a treading under foot the Son of God c. Therefore it is no wonder if with Paul there be no Sacrifice for it and with this Apostle no praying for it But why does not this our Apostle speak out and say I say he should not pray for it but says only I do not say that he should Let me lay to this expression that passage of our Saviour Matth. XVIII 17. If he neglect to hear the Church let him be to thee as a Heathen or a Publican By which our Saviour doth not excommunicate such a one out of the Church for he saith not let him be to the Church but thee as a Heathen But he dischargeth and acquitteth the party injured from those duties and offices which he ought otherwise to him as a brother Our Apostles expression is much like to the same tenor He takes care of the Consciences of the people of God as well as he sheweth the two conditions of the sinner he speaketh of There were some that might be in a strait what to do in this case They were commanded by their Lord and Master to pray for their enemies these enemies of theirs were become so like their Father the Devil that it might pose their Consciences whetheâ— they should pray for them or no. Therefore this divine Apostle useth a happy temper that he will lay no charge on them that are so pinched to pray for them nor indeed forbid those to pray for them that are more inlarged for undoubtedly the indifferent expression of the Apostle as I may call it seems plainly to carry with it such a consideration Ye see here in the Text a deadly wounded wretch like Amasa II Sam. XX. wallowing in his own blood if you call in Moses and Paul to give their Coroners verdict concerning the manner and cause of his death from those Texts of theirs that we have cited they will tell you that he is felo de se that he destroied himself and they will tell you that it was by wilful sinning after the knowledge of the truth wilful sinning against the Word of God That sin is the more desperately deadly by how much it is the more desperately wilful Hos. V. 11. Ephraim is oppressed and broken in judgment because he willingly walked after the Commandment One would think it should be because he did not willingly walk after the Commandment but by Commandment is meant the idolatrous Commandment of Jeroboam the Statutes of Omri and Ephraim was broken in pieces because he walked after them and broke the more because he walked after them willingly If the motions of sin which are by the Law do work in them to bring forth fruit unto death as the Apostle says Rom. VII 5. much more the motions of sin which are clean against the Law I must confess I do not understand the irritating or provoking power of the Law which some collect from this place for to me it is without doubt that the meaning of the Apostle is The motions of sin that were by the Law mistaken not efficiently for such was the Judgment of the Jews concerning the Law viz. That it did restrain only the outward action but regarded not the internal motion and so the Apostle seems to give some hint of his own mistake a while of the Law about the point of lust Now if the fruit of those motions of sin which are by the mistake of the Law be so deadly how must the actings of sin which are against the known Law wilfully committed be much more deadly Among the grains shall I call them or the talent weights that are cast into the scales to make sin weigh exceeding sinful this adds not the least aggravation if it do not indeed the greatest that it was done knowingly and wilfully And therefore in that cousen german sin to this we are speaking of for to me they are clearly distinct the sin against the Holy Ghost the grievousness of it in comparison of sinning against the Son lies not in regard of the persons sinned against as if the Holy Ghost were a nobler person than the Son but in regard of the manner of sinning the Son they knew not in so much humility and so blasphemed him out of ignorance but they saw the apparent evidence of the Holy Ghost in the miracles they saw and yet blasphemed him wilfully This dies the sins of wicked men of so deep a dye above the sins of the Saints of God because those sin with whole propensity of mind these of infirmity and against their wills And I cannot but remember the determination of St. Austin in a point of this nature About chaste Christian matrons and virgins that were ravished by the enemy when he broke into the City he determines well that they were not defiled though they were defiled their minds pure though the body polluted and he concludes Duo fuerunt ast unus adulterium commisit there were two in the action but one of them in the adultery And that here one sinned wilfully the other had no mind to the sin at all This then if there were nothing else doth sufficiently aggravate the grievousness of wilful sinning that it carries the very image and superscription of the sin of the Devil it is as it were flesh and bone of his bone and sin of his sin very Devil of very Devil Does any ask me what was that sin of the Devil It has been conceived by many that it was such a Pride as made him aspire to be equal with God or above him to set his Throne even with God or to unthrone him and to this purpose have those words been applied Esa. XIV 12 13. How art thou fallen from Heaven O Lucifer son of the morning c. For thou hast said in thine heart I will ascend into Heaven I will exalt my throne above the stars of God c. I will be like the most High Which words indeed mean only the arrogance and haughtiness of the proud King of Babylon Does any one then ask me what was the sin of the Devil I should answer desperate malicing the honour and happiness of man in which God had placed him and desperate despising and scorning of that charge and command that God had laid upon Angels concerning man that they should attend him and keep him in all his ways And both these desperately wilful for he could sin at no lower rate for he could not sin of ignorance being an Angel and an Angel could have no tempter to sin but himself I shall not go about to define or circumscribe exactly the bounds wherin to conclude wilful sinning I shall not confine this evil spirit with any circle
God the true Messias And the Jews that would not believe that no sign would serve to make them believe That indeed you 'l say gave assurance to all men that he was the Son of God the true Messias but how did that give assurance that there should be an universal Judgment and he the Judge Truly he that knows what the true Messias means needs no more proof and demonstration of that than his very Character He is heir of the World he is Prince and Saviour he is King in Sion he is set up above all Principality and power as the Scripture speaks these and divers other things of him and doth any man need more evidence of his being judge of all the World But our question is how that is inferred or argued from his Resurrection The Resurrection of Christ did beget and effectuate a double Resurrection for you have mention of a two fold Resurrection in Scripture First There is mention of the first Resurrection Rev. XX. 5. The Millenary not able to clear the notion whereof nor to spell out the meaning hath bewildred himself in those wild conceptions as he hath done The first Resurrection began and took place presently after our Saviours own Resurrection for it means no other than the raising the Heathen from their death in sin blindness and Idolatry to the life light and obedience of the Gospel And so the Apostle titles their estate writing to the Ephesians which had been some of them Ephes. II. 1. You hath he quickned who were dead in trespasses and sins And to that very tenor are those words of the Prophet Esay XXVI 19. Thy dead men shall live together with my dead body shall they arise The Gentiles to be raised from their spiritual death presently upon his raising from his bodily And who so shall well weigh those words of our Saviour Joh. V. 25. The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live will clearly find them to mean nothing else So that the Resurrection of Christ had first influence and virtue to cause this spiritual Resurrection the Resurrection of souls the raising up of the Gentiles from the death of sin And whence it had this influence it is easie to read viz. because by his Resurrection he had conquered the Devil who had so long kept the poor Heathen under that spiritual death Will you have a Commentary upon that passage in Psal. CX 3. Thy people shall be willing in the day of thy power First His Resurrection day of power Rom. I. 4. Then look into the story of the Acts of Apostles the history of the times next following his Resurrection You may wonder there to see people coming in by flocks and thousands to the acknowledgment and entertaining of the Gospel three thousand at one Sermon Chap. II. five thousand at another Chap. III. and further in that book in a little time the Gospel running through the World and imbraced and intertained of all Nations Oh! It was the day of his power and thy people shall be willing in day of thy power He had now Conquered Hell and Satan by his death and rising again whose captives those poor heathen had been two and twenty hundred years and now he said to the captives Go free and to the prisoners Go forth and so they did And upon the very like account his Resurrection hath influence to the causing and effectuating the general Resurrection at the last day For though it might be a little too long to hold that the wicked shall be raised by the very same virtue of Christs Resurrection that the godly shall yet it is not too large to hold that they shall be raised by some virtue of his Resurrection viz. as his Resurrection had conquered death and brought him to those articles that he must in time give up and restore all prisoners and dead that they may come and give account to him that conquered him I have the keys of the grave and death faith he in the Revelations he had wrung the keys out of the jaylors hand and opened the prison doors that the prisoners should come out when he calls Very observable to the purpose we are upon viz. that Christs Resurrection did assure that judgment and that he should be judge is that in Phil. II. 8. 9. He humbled himself and became obedient unto death even the death of the cross Wherefore also God hath highly exalted him Obedience was that debt that was to be paid to God Whereas much stress is laid upon the torments that Christ suffered it is very true that he suffered as much as I may say God could lay upon him short of his own wrath and as much as the Devil could withal his wrath but that was not the debt that was due and to be paid to God Wrath and torment and damnation was rather the debt that was to be paid to man But the debt was obedience For easie is it to observe how Satan had got the day of God as with reverence I may speak it when he had brought the chief creature of Gods creation and in him all mankind to disobey God and to be obedient to him and had carried it for ever had not an obedience been paid again to God that outvied that disobedience How might Satan triumph Man that is the darling creature to the Creator and that is set up Lord and Ruler of all Creatures and to whom even the Angels are appointed to be ministring Spirits I have brought this brave Gallant to forsake his Creator and to follow and obey me But forth steps this noble Champion of God and in the form of a servant incounters this triumpher and mauger all his spite and power and vexatiousness he pays God an obedience incomparably beyond the obedience that Adam should have paid incomparably outweighing the disobedience that Adam shewed He paid an obedience that should answer for the disobedience of all his people An obedience that should be a stock for all his people Nay he paid an obedience that outvied all the disobediences of all men and Devils For he paid an obedience that was infinite Now his Resurrection did demonstrate that he had made full payment or else Satan and Death might have kept him still in the grave their prison if a farthing had been yet unpaid Now he having by his Resurrection consummated the payment of so great obedience and vindicated the honour and quarrel of God against his enemies In all justice and equity the Lord exalted him above all that all should be subject and homagers to him and that he might take account and reward accordingly those that obey him and that obey him not And so the Lord hath appointed a day in which he will judge the World in righteousness by him whereof he hath given assurance unto all men in that he raised him from the dead And are you assured that there will be
ways of glorifying himself and is not tyed to this or that way by any necessity But the reason of the difference lyeth First In his own Will as the Apostle resolves it He will have mercy on whom he will have mercy and whom he will he hardneth But Secondly As in reference to the persons raised he raiseth what souls he raiseth by virtue of his Covenant of grace but he raiseth not all the bodies he raiseth by the same virtue It is said concerning Christ himself that God brought him from the dead by the bloud of the everlasting Covenant Heb. XIII 20. So doth he by the blood and virtue of the same Covenant bring from the dead every soul that he brings from the dead but he doth not so every body that he brings from the dead Now the tenor of the Covenant is Hearken to my voice and live Es. LV. 3. Incline your ear and come unto me hear and your soul shall live And to the very same tenor are those word of our Saviour mentioned before Joh. V. 25. The hour is coming and now is when the dead shall hear the voice of the son of God and they that hear shall live What kind of language is this The Dead shall hear All the Dead shall hear and yet only they that hear shall live What needed more to have been said than that the Dead shall hear his voice and live But his meaning is all the dead Heathen shall have the Gospel and hear the word of it brought among them and they that hear it that is obey it and follow it shall live Let me repeat that which I alledged from Esay LV. 3. and add what follows there Hear and your soul shall live and I will make an everlasting Covenant with you even the sure mercies of David Now that by sure mercies of David is meant the resurrection of Christ the Apostle teacheth us in Act. XIII 34. And as concerning that he raised him from the dead now no more to return to corruption he said on this wise I will give you the sure mercies of David The resurrection of Christ therefore are the sure mercies of Christ. For that by David is meant Christ it were easy to shew and it is so confessed by the Jews themselves in their expositions of that place It was the sure mercy that God gave to Christ himself of which he so rejoyceth Psal. XVI 9. My heart is glad my glory rejoyceth and my flesh also shall rest in hope Because thou wilt not leave my Soul in Hell c. And it is the sure mercy of Christ that God gave to the members of Christ that he raised him from the dead and imparts to them the benefit of his Resurrection And this is called there an Everlasting Covenant that he makes with them That as he gave Christ a resurrection so he will give them a resurrection The first and the latter rain the first and the latter resurrection First to raise their Souls by the virtue of his Covenant from the death of sin in his good time and to raise their bodies by virtue of the same Covenant at the last day Of which last our Saviour speaks three times over Joh. VI. ver 39. This is my Fathers will which hath sent me that of all that he hath given I should lose none but raise him up at the last day ver 40. And this is the Will of him that sent me that every one that seeth the Son and believeth on him should have eternal life and I will raise him up the last day And ver 44. None can come to me except the Father which sent me draw him and I will raise him up at the last day Will Christ raise up all persons in the world at the last day upon these terms Ye see No but only those that comply with his Covenant to come to him see him believe in him His power and justice will raise all others the virtue of his Covenant will raise these Now I suppose you easily see how to distinguish twixt the Tenor of his Covenant and the Virtue of his Covenant The Tenor of his Covenant is Hear and obey my voice and live The Virtue of his Covenant is his unfailing truth power goodness that will give life to them that hear his voice and obey him Thus you see one reason of the difference why he raiseth but some souls here from the death of sin but will raise all bodies from the death of the grave Thirdly Another reason of difference may be given for that at the last day he will raise all the persons in the world from their graves that he may glorifie himself but he raiseth only some few from their sins that they may glorify him And there is a great deal of difference twixt Gods glorifying himself upon men as he did upon Pharaoh and the Egyptians and bringing men heartily and laboriously to glorifie him and to live to his glory But Secondly a main difference in these two resurrections the soul from sin and the body from the grave is that the first resurrection is with the desire of him that is raised the latter will be in despite of thousands that will have no mind of it God will bring thee to jugement Eccles. XI 9. is a cutting saying but all the World shall never be able to take the edge of it off But let wicked men struggle and strive and tug never so hard against the resurrection God will bring them to it and no resisting But the first resurrection or the raising a soul from the death of sin how sweet how welcome how comfortable is it to every one to whom it comes Thy people will be willing in the day of thy power and help forward their own rising as much as they can and the Spirit and Bride say come and the soul and heart say Come Lord Jesus come quickly and let me see this resurrection And thus have we seen some circumstances in which the first and second resurrection differ and are at distance let us now consider wherein they agree and shake hands one with another Observe that the Scripture speaks in some places of the Resurrection as if it were to be no Resurrection but of just and holy ones only as you may take notice in 1 Cor. XV. and 1 Thes. IV. That there shall be a Resurrection of the unjust as well as of the just the Scripture assures us over and over again but it more especially calls that a Resurrection that is a Resurrection indeed and and not a raising to be cast down again Christ being raised from the dead dieth no more as the Apostle tells us Death hath no more dominion over him And the Scripture doth more especially call that a Resurrection that is written after his Copy for a man to rise from the dead to die no more That man is but little helped which we read of in the Prophet that in the way met a Lyon and flying
from him into the house a Scorpion bit him And can you call that a Resurrection cheerfully and favourly when a man is raised from one death to die another Blessed and holy is he saith this our Apocaliptic that hath part in the first Resurrection over such an one the second death shall have no power But if he have no share in the first Resurrection at the second Resurrection his rising is but to remove out of one death into another out of one deadly room in the prison into a worse Therefore the Scripture in the places mentioned speaks of the Resurrection as if belonging only to the holy and righteous speaking of it as it is in its proper definition arising again from death and not flitting from one death to another it speaks of the second Resurrection as it is akin and related to the first that being an arising from one death this from another And this is the first Parallel that we may make between them they are both a rising I from death that neither in the one nor in the other death hath any more dominion not the death of sin in the first Resurrection nor death in the grave in the second Shall we dispute whether the first or second Resurrection be the greater work the greater business They are as it were brethren and to whether belongs the priviledg of birthright It hath been said of old that sleep is the elder brother of death and certainly with as much right we may call rising from the death of sin elder brother to rising from death in the grave May we not call sin the elder brother of Damnation and on the contrary Grace the elder brother of Glory and the rising of the Soul elder brother to the rising of the body What is the first formulation or corner stone that is laid for the building up of a happy and blessed Resurrection at the last day Will you lay it in the Power of God That can raise men to damnation as well as salvation Will you lay it in the Will of God That will raise up some to damnation as well as some to salvation But you must lay it in the first Resurrection or the rising of the soul out of the grave of sin Thou shalt not suffer thine holy one to see corruption The word is so written in Hebrew that it may be read Holy one or Holy ones We know the Holy one of God did not could not see corruption and the reason was because he was so holy an one and it must be holiness that must be the beginning the great promoter of our incorruption And get but the soul happily raised and cleared of her corruption the happy raising and clearing from the corruption of the body will certainly follow You remember the expression of the Apostle If you be risen with Christ seek those things which are above Col. III. 1. We risen with Christ It is well worth considering how that is done There were some that arose with him indeed out of their graves at his Resurrection Mat. XXVII Of these it might well be said you are risen with Christ but how of others The meaning is Not only you are risen as Christ is risen but you are ingrafted into Christs Resurrection and risen united to his risings The Apostle warrants the expression of ungrafted Rom. VI. 5. For if we have been planted together in the likeness of his Death we shall be also in the likeness of his Resurrection So that in the instant of the first Resurrection that any man attains to rising from the death of sin to the life of righteousness that man is ingrafted implanted into Christ and as sure of a happy Resurrection as that Christ is risen A Second Parallel of the first and second Resurrection is in regard of the instrumental II. cause of both The second Resurrection will be effectuated by the all powerful voice of Christ calling all out of their graves Joh. V. 28. All that are in the graves shall hear his Voice and shall come forth This the Apostle calls the Voice of the Archangel and Trump of God 1 Thes. IV. 16. And in 1 Cor. XV. The trump shall sound and the dead shall be raised Let us by the way pause a little and take up some thoughts of this Trump or Trumpet The Father of old said That whether he were eating or drinking or whatsoever he did he still thought he heard this Trumpet sounding this alarm Arise ye dead and come to judgment Suppose you heard it now would it not startle you We have been startled many a time with a dreadful clap of thunder what amazement and dread would you be in if you heard this alarm the voice of the Trumpet that will make Heaven and earth to quake and to vanish away the Voice of the Archangel and his Trumpet that will rouze and awake all the world and whosoever hath slept the longest in the dust The alarm of the Trumpet that will not only force all to awake but to rise and to come and appear at the Judgment Now what parallel doth the first Resurrection bear to this Why that is an alarm also of the Trumpet of the Gospel How oft is the Ministry of the word of God compared to a Trumpet Esay XXVII 13. The great Trumpet shall be blown and they shall come that were ready to perish in Assyria and the out casts in the land of Egypt and they shall worship the Lord in the holy mount at Jerusalem That is the sound of the Gospel shall gather them and bring them to worship the true God Mat. XXIV 31. He shall send his Angels with a great sound of a Trumpet and they shall gather together his elect from the four winds That is he shall send his Ministers with the sound of the Gospel Think of the sound of the Trumpet at Sinai and think of the Trumpet at the last day at Sinai to cause a first Resurrection or to bring Israel out of their sinful condition to rise and live to God and at the last day to call to account about the keeping of that Law that was then given So that would you know Whether you shall have a happy Resurrection at the last day consider with your self whether you have come to the first Resurrection even to this day And if you would know whether you have attained that consider whether you have been raised by the Trump of the Gospel It is to thy first Resurrection thou must look to judge of thy speeding at the second These two are linked together and have relation one to another as the Feast of Pentecost when barly harvest was now got in had relation to the second day in Passover week when barly harvest first begun The Resurrection will be a fit harvest for every man to reap according as he hath sowed There is none but would willingly have a Resurrection at the last day to life and not to damnation begin thy Resurrection here
and the first temptation presented to him Now all the power and army of Hell is let loose all the machinations of the bottomless pit put in practise against the second Adam but all to no purpose he stands like a rock unmoved in his righteousness and obedience and by such a death destroys him that had the power over death the Devil II. As the Dâ—â—â—l must be conquered so God must be satisfied And as Christs obedience did the one work so it did the other Obedience was the debt of Adam and mankind and by disobedience they had forfeited their Bonds Then comes this great Undertaker and will satisfie the debt with full interest yea and measure heaped and running over Does not the Apostle speak thus much Rom. V. from vers 12. forward particularly at vers 19. By the disobedience of one man many were made sinners so by the obedience of one shall many be made righteous Nor was this all that mans debt must be paid but Gods honour lay at stake too and that must be vindicated God had created man his noblest creature that he might glorifie and honour his Creator by his obedience Satan brings him to disobey his Creator and to obey him How might Satan here triumph and the honour of God lie in the dust I have mastered the chief Creation of God might Satan boast and made him that carried the badge and livery of his image now to carry mine I have frustrated the end and honour of the Creator and now all is mine own How sad a time were those three hours or thereabouts that passed betwixt the Fall of Adam and the promise of Christ Adam in darkness and not the least glimpse of promise or comfort Satan triumphing and poor manking and Gods honour trampled underfoot But then the Sun of righteousness arose in the promise that the seed of the woman should break the head of the Serpent And shall this uncircumcised Philistin thus deâ—ie the honour and armies of the living God saith Christ shall Satan thus carry the day against man and against God I will pay obedience that shall fully satisfie to the vindication of Gods honour to confound Satan and to the payment of mans debt to his reinstating and recovery And that was it that he paid consummatively in his Obedience to the death and in it and to the shedding of his blood Of which to speak in the full dimensions of the height depth length bredth of it what tongue can suffice what time can serve T is a Theme the glorified Saints deservedly sing of to all Eternity I shall speak in little of that which can never be extolled enough these two things only I. That he died merely out of obedience The Apostle tells us in Phil. II. 8. He became obedient to the death the death of the Cross. And what can ye name that brought him thither but Obedience Christs dead body imagine lies before you Call together a whole College of Phisitians to diffect it and to tell you what it was of which he died And their Verdict will be Of nothing but Love to man and Obedience to God For Principles of death he had none in his nature And the reason of his death lay not in any mortality of his body as it does in ourâ— but in the willingness of his mind Nor was his death his wages of sin as it is ours Rom. VI. ult but it was his choise and delight Luke XII 50. I have a baptism to be baptised withal and how am I straitned till it be accomplished Ask the first Adam why he sinned when he had no principles of sin in him and the true answer must be Because he would sin And so ask the second Adam why he died when he had no principles of death in him his answer must be to the like tenor He would lay down his life because he would be obedient to the death He came purposely into the World that he might dye Behold I tell you a mystery Christ came purposely into the World that he might dye and so never did Man but himself never will man do but himself True that every Man that comes into the World must dye but never Man came purposely that he might dye but only He. And he saith no less than that he did so Joh. XII 27. Father save me from this hour but for this cause came I to this hour And John XVIII 37. For this cause came I into this World to bear witness to the Truth Even to bear witness to the Truth to Death and Martyrdom II. Now add to all this the dignity of his Person who performed this Obedience that he was God as well as Man That as he offered himself according to his Manhood so he offered himself by the Eternal Spirit or as he was God as this Apostle saith Chap. IX 14. And now his obedience his holiness that he shewed in his death is infinite And what need we say more So that lay all the disobedience of all men in the World on an heap as the dead frogs in Egypt were laid on heaps that they made the land to stink again yet here is an Obedience that out-vies them all For though they be infinite in number as to mans numbring yet lay them all together they are finite upon this account because committed by creatures finite But here is an Obedience a holiness paid down by him that is infinite And now Satan where is thy Triumph Thou broughtest the first Adam to fail of perfect Obedience that he should have paid his Creator and here the second Adam hath paid him for it infinite Obedience And what hast thou now gained Therefore to take account from whence comes that infinite Virtue of Christs blood and death that the Scripture so much and so deservedly extols and magnifies Because as the Evangelist â—aith Out of his side came water and blood so out of his wounds came obedience and blood holiness and blood righteousness and blood and that obedience holiness righteousness infinite because he that paid it down and performed it was infinite And now judge whether it may not very properly be said That Christ was sanctified by his own blood As Aaron was sanctified for his Priesthood by his Unction and Garments Christ was consecrated fitted capacitated by his infinite obedience and righteousness which he shewed to the death and in it to be an High Priest able to save to the uttermost all those that come to him For first as in reference to himself it is said by this Apostle that he was raised from the dead by the blood of the Covenant Chap. XIII 20. And it was not possible but he should be raised for when he had performed such obedience and righteousness as in it was infinite in its validity subdued Satan in its alsufficiency satisfied the justice of God it was impossible that he should be held of death which is the wages of sin and disobedience And as he was thus raised by
how they undervalue the Scriptures by that very opinion But yet will own and wrest and strain the Scriptures where they think it may serve their opinion Men will have their own minds and would have every thing to serve their humor and to maintain their conceits The Arian and Socinian will have Christ to be a Creature and not God the Holy Ghost a Creature and not God What do they gain by this toward Heaven Do they not set themselves further off when they make him that should redeem them but a Creature like themselves and him that should sanctifie them to be but a Creature like themselves But they must have their own minds These Sadducees what gained they by their opinion against the Resurrection and world to come What either profit or credit or comfort could their opinion carry with it that men should die like dogs or other beasts and there is an endof them But they must have their own minds And it is like they were well content there should be no Resurrection nor World to come For this opinion might very well serve a voluptuous life For a man to live as he pleased in all voluptuousness and pleasure and to hear no more of it never to be judged or called to account for what he had done This is a brave opinion to maintain lust and loosness and all manner of villany They in Esai XXII cry Let us eat and drink for to morrow we die One would think they should have been in another tune when they thought death was so near and left their jovializing to day when they think they must dye to morrow But dying was all the business they looked on and looked no further That was bitter to think of when they must perish with all their delights and pleasures and braveries but beyond death they little thought of any thing And so Historians report of the Egyptians that when they were feasting and in the height of their frolic and joviality a man brought in a dead mans skull and shewed to every one of them with these words added Eat and drink and make merry for you know not how soon you may be like to this One would think that the sight of such a spectacle should have called them to repentance and mourning and weeping and girding with sackcloth But they aimed it a clean contrary way viz. that since they were sure they should die they should take as much pleasure as they could while they lived and lose no time from their voluptuousness because they knew not how long or short their time might be and how soon they might be cut off from those delights It is more than probable that the Sadducees maintained their opinion to the like purpose and were very well content to forgoe the world to come that they might the freer and with less disquieture enjoy this The Pharisee fasted and was of a strict and severe life and conversation but the Sadducee thought it more delightsome to live more at large and not to deprive himself of those contents and pleasures that he might have here And it is more than probable that he so maintained his opinion upon that account at least his opinion did suite most properly with such a course The Sadducees denying of the Resurrection may justly mind us to make it our Hope and Awe unless we also should be Sadducees Let me use the strain of Paul to Agrippa Men and Brethren do you believe a Resurrection I know you believe it May I add and say I know you remember it This I dare say that if you do not I know you have no cause not to remmember it A thing of the greatest concernment that ever will befal you a thing as sure to come to you as you are sure you have come hitherto a thing that you can as little avoyd as you can avoyd death and a thing that must determine of your eternal state And do you not remember it I am sure we have all cause to remember it The Prayer of Moses for the people is very reasonable pathetical and affectionate Deut. XXXII 29. O that they were wise that they understood this that they would consider their later end Do you not consider this out of these words That they that are not wise do not consider this and out of the thing it self we are speaking of that the Resurrection is our later end beyond our later end Death is our later end but the Resurrection is a later end beyond it And if the continual remembrance of death be needful as who will deny it the continual remembrance of the Resurrection is as needful I had almost said is more needful according to the rate that most men think of death Oh! how bitter is the remembrance of death to them that are at ease and in earthly prosperity But upon what account Because they must part with all their delights here and must be no more as they have been jocund and jovial and florid The Roman Emperor of old spoke not only his own sense but the sense of others when dying he cryed out Ah! poor soul wither must thou go now Thou must never jest more nor enjoy thy pleasures more as thou hast done So they thought of death but as an end and determining of their bravery here But the Resurrection must determine of their state for ever hereafter And if Solomons whips be whips Rehoboams whips are scorpions If death be so sharp to them to part them from their present delights what will the Resurrection be that will state them in a state undelightsome for ever Oh! how many sins might we have avoided in the course of our lives if we had had the serious remembrance and apprehension of the Resurrection And how many might we yet avoid In the midst of all our security and mirth and musick to have this as Belshhazzars hand writing upon the Wall in our eye But will this hold in the day of Resurrection Will this follow me in another world In the midst of our Pride and Bravery to think shall I be so drest at the Resurrection at the last day And will this Gallantry stand me in any stead in that day I cannot but fancy how a Sadducee that denies the Resurrection or any that are mindless of it will be surprized at that day He thought none should ever rise from the dead at all and he himself will be raised whether he will or no. Oh! let me lye still in the dust will his heart cry Let the earth cover me and the Mountains and rocks lie upon me No will the alarm of the great Trump sound Arise thou wretch and come to judgment And thou must come and no avoyding Eccles. X. 9 Know that for all these things God will bring thee to Judgment He will do it and thou canst not hinder him And so much concerning the first Article that a Sadducee put out of his Creed He II. would not own that there will be
understanding immortal substance that is not extinguished by sin nor cannot be by any thing And so when God forbids Murther he doth it with this argument That he that kills a Man destroys one that carries the image of God And yet then the likeness of God in Man Holiness and Righteousness was utterly gone but the image of God in these essential constitutives in soul were still remaining in him Upon that saying of God Whoso sheddeth Mans blood by Man shall his blood be shed for in the image of God made he Man if any Man question Is this meant of every Man in the world Can any doubt it Unless the Murther of some Men were allowed though of others forbidden Upon the very same argument we may urge the love of every man to every man because in the Image of God he created him And if thou canst find any man without the Image of God in his Soul then hate him and spare not But then it will further be Objected Then by this Argument I should love the Devil for he was created in the Image of Cod that is He is a spiritual intellectual immortal substance as well as any mans Soul I Answer He is so indeed but these two things make now the vast difference First He is in a sinful estate utterly irrecoverable And so we cannot say of any soul in the world The Apostle saith of the Angels that fell That God cast them down into Hell upon their Fall 2 Pet. II. They are damned already irrecoverably but you cannot say of any soul in the World absolutely that it cannot be saved Whether all Souls in the World be salvabiles in a savable condition we shall not dispute nor whence their salvability comes if it be so But certainly you and I nor no Man in the world can say of any Man that he cannot be saved True we may truly and justly say that if he continue and dye in such and such sins and wicked courses he cannot be saved But of his soul considered in its bare essence we cannot say so Nay we must pray for his Salvation This then is that that beautifies a Soul and makes it lovely and upon which we are to love every Man because he hath a soul capable of enjoying God and Salvation Shall I hate any Mans soul It may be united to God Hate any Mans body It may be a Temple of the Holy Ghost any Mans Person He may be an Inheritor of Eternal Glory Scorn not poor Joseph for all his rags and imprisonment he may come to sit upon a Throne Despise not poor Lazarus for all his Sores and Tatters he may be carried by Angels into Abraham ' s bosom Secondly Christ dyed for Souls he dyed not for Devils And this is no small demonstration of the Excellency and preciousness of a Soul viz. That the Son of God himself would dye for it It is therefore the Apostles Argument once and again Offend not him for whom Christ dyed Destroy not him for whom Christ dyed Rom. XIV 1 Cor. VIII Darest thou hate him for whom Christ dyed Darest thou wrong him for whom the Son of God would shed his blood A SERMON PREACHED upon GENESIS III. 20. And Adam called his Wives name Eve because she was the Mother of all living ADAMS story is all wonder Dust so raised to become so brave a Creature that Bravery so soon lost so soon repaired and so hughly repaired to a better condition That he is sensible of in the Text therefore he calls his Wives name Eve because Mother to all living He had named her quoad sexum as to her sex Chap. II. 23. Now he gives her another name of distinction Then she was called Woman because she was taken out of Man Now Eve because all living were to come out of her Adam shewed Wisdom in naming the Beasts here he shews that and more viz. Faith and sense of his better Estate She was rather the Mother of Death having done that that brought death into the world but he sensible of a better life to come in by her calls her Eve Life as the word signifies Lay this to that in Joh. I. 4. In him was life speaking of Christ and the life was the light of men Eve was the Mother of all living viz. of Christ and all that live by him So that hence I make this Observation That Adam and Eve believed and obtained life For the proof of this let us view their story I. God saith I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel vers 15. Satan had accompanied with them till this Promise came He keeps to them to chear them he perswaded them to hide themselves from the presence of the Lord. But now she sets him at defyance She sees her error The Serpent saith she deceived me grows at enmity with him having now a surer comfort promised to rely upon II. God clothed them with skins vers 21. Which is an evidence that they sacrificed For they had no need of slaying Beasts for any other purpose Flesh they might not eat They were slain for sacrifice and their skins served for clothing Thus Body and Soul were provided for And in these Sacrifices they looked after Christ and saw him in figure The first death in the world was Christs dying in figure Noah knew clean and unclean Beasts and sacrificed This undoubtedly he had learned from the beginning III. Observe that Luk. I. 70. As he spake by the mouth of his holy Prophets which have been since the world began Hinting that from the very beginning of the world there were Prophets of the Messias Thus Adam was a Prophet of Christ and prophesied of him in the name of Eve signifying life And Eve prophesied of him in the name of Cain Gen. IV. 1. She conceived and bare Cain and said I have gotten a man from the Lord Or I have begotten a man the Lord as the words may be rendred And in the name Seth Gen. IV. 25. She bare a Son and called his name Seth For God saith she hath appointed me another seed IV. The promise of the Messiah was not given to a Castaway It was given to Abraham and David and others that were righteous men V. Religion began to be planted by Adam Cain and Abel brought Sacrifice to God Which shews that Religion had been planted before VI. Christ prevailed against the Serpent from the beginning and had a seed The Church began with Adam Else what confusion would there have been in the world VII The Sabbath was given from the beginning and Adam kept it VIII All Gods dealings with him were to forward Faith in him Such were his Cursing the ground his expelling him out of Eden his enjoyning him Sacrifice and the Sabbath IX Adam is ranked with holy ones Gen. V. These things laid together may be sufficient to prove that Adam and Eve believed
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
Decapolitan v. I. p. 645. v. II. p. 314. Rekam Vid. Cadesh Rephaims A People under Lebanon Gen. 14. 5. and 15. 20. called by the Samaritan Aseans and by the 70 Interpreters Titans 2 Sam. 5. 18. v. I. p. 12. v. II. p. 330 Rephaim Valley 2 Sam. 5. 18. not far from Jerusalem v. I. p. 61 Reuben Tribe West of Jordan North of Gad and inclosed between the Rivers Arnon and Jordan v. I. p. 37 Rhegium Acts 28. 13. A Port Town in Italy opposite to Sicily v. I. p. 322 Rhinocorura Vid. Sihor Riblah in the Land of Hamath Jer. 39. 5. where Nebuchadnezzar passed judgment upon Zedekiah It was the North-East Border of the Land Num. 34. 11. The Targumists render it Daphne v. I. p. 128. v. II. p. 62 Vid. Daphne Rimmon Rock Whither the 600 Benjamites fled Judg. 20. 47. called Hadad Rimmon Zech. 12. 11. or the sad shout of Rimmon v. I. p. 46 Rimmon-parez the sixteenth Mansion of the Israelites in the Wilderness v. I. p. 35 Rimmon Ualley There was a Marble Rock there into which every one of the seven Elders that intercalated the Year there fastned a Nail therefore it s called The Valley of Nails say the Jews v. II. p. 52 Rissah the eighteenth Mansion of the Israelites in the Wilderness v. I. p. 35 Rithmah Vid. Cadesh Rome is called Chittim in the Old Testament It was built by Romulus in the Year of the World 3175. in the fifteenth Year of Amaziah King of Judah that is 785 Years before our Saviours death It was the Head of the fifth Empire and extended its Dominion from Parthia to Britain v. I. p. 348 424 425 676 c. S. SAbbatic River saith Pliny is in Judea but Josephus saith It 's in the way to Antioch between the Cities Area and Raphana Josephus saith It flows on the Sabbath days Pliny and the Talmudists say It s dry upon those days The contrary relations of Historians bring the truth of the Story into suspicion v. II. p. 313 Sabeans East of Canaan Vol. I. p. 437 Saccea A Country East of Batanea v. II. p. 364 Sagalassus A City in Pisidia v. II. p. 688 Salamis A Fortified Town in the Nether Galilee v. II. p. 57. There was also a City in the Island of Cyprus of that name Acts 13. 5. It was a Port Town v. I. p. 289 Salim John 3. 23. not near Sichem as the Maps place it but a Town in Galilee and its likely in Issachar for so the Greek Interpreter reads it Josh. 19. 22. v. I. p. 582. v. II. p. 498. Salmaa or Sulma a Town in Arabia Deserta Long. 78 20. Lat. 28. 30. near to Euphrates and from which its likely the Samaritan calls Euphrates by that name Vol. II. p. 505. Salt City of Salt in the Wilderness of Judah Joshua 15. 62. v. II. p. 499 Samachonitis Lake called also the Sibbechaean Lake from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bush because in the Summer it was much dried and grown over with Thorns and Bushes It was otherwise called the Waters of Merom Iosh. 11. 5. and is said by the Jews to be one of the seven Seas that compassed the Land It was thirty Furlongs broad and sixty long and its Marshes reached up to the Country Daphne v. II. p. 5. 64. Samaria was a City under the first Temple built upon an Hill and was in later times called Sebaste in honor of Augustus or from the Temple built in honor of him Under the second Temple it gave name to a Region that was in the middle betwixt Judea and Galilee beginning from Ginâ—a lying in the great Plain and ending at the Toparchy of the Acrabateni It contained the two Tribes of Ephraim and Manasseh Vol. I. Pag. 597 598 v. II. p. 52 53 58 676 Sandalium two of that name the Sandalium of Lydda being near to that City and the Emkean so called from Caphar Imki v. II. p. 326 Saphetta An University of the Jews v. II. p. 536 Sarepta or Zarephath 1 King 17. Obad. 20. was in Asher belonging to Sidon and betwixt that and Tyre being from the former two Leagues and from the later five It was called Zaerephath as a Constatory for boyling Metals especially Glass v. I. p. 96. v. II. p. 368 369 Saron Heb. Sharon Acts 9. 35. the same with Ono in V. T. Nehem. 6. 2. c. was a spacious and fertile Vale or Champaign betwixt Lydda and the Sea having several Villages in it and was famous for Wine It was so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to let loose because of the Cattle turned out there v. I. p. 284 841. v. II. p. 18 582 There was another Sharon beyond Jordan inhabited about by Gileadites by which it seems that it was a common name for all Plains and Champaigns whatsoever v. I. p. 841 Saracens so called from Saracon the East v. II. p. 329 Scalae Tyriorum or the Ladder of the Tyrians a very high Mountain North of Ptolemais 100 Furlongs v. II. p. 60 61 328. Sea The Great Sea Numb 34. 4. or the Mediterranean v. 2. p. 3 Sebaste Vid. Samaria Secacah A City in the Wilderness of Judah Josh. 15. 61. v. II. p. 499. Seir Mount called Gablah or Gebalah by the Samaritans betwixt Horeb and Cadesh Deut. 1. 2. v. I. p. 35 38 326 It took its name from Seir a Branch of the Canaanites v. II. p. 329 505 Selame A Town in Galilee near Tabor probably the same with Salim mentioned by the Seventy Josh. 19. 22. v. II. p. 498 Seleucia Pieriae Acts 13. 4. A Port Town and the first City of Syria toward Cilicia Long. 68. 36. Lat. 35. 26. not far from thence the River Orontes pours it self into the Sea v. I. p. 289 875. v. II. p. 686 Selge A City in Pisidia v. II. p. 688 Seneh A Rock near Gibeah in Benjamin 1 Sam. 14. 4 v. II. p. 41 Vid. Gibeah Seph A Fortified Town in the Upper Galilee Josephus v. II. p. 57 Sepharad Obad. 20. neither as the Targum Spain nor as St. Hieron Bosphorus but rather Edom South in opposition to Sarepta North. v. II. p. 368. Shamir In the Hill-Country of Ephraim Judg. 10. 1. may well be supposed to be Samaria v. I. p. 49 Sapher Mount the twentieth Mansion of the Israelites v. I. p. 35 Sheba Luke 11. 31. A Country of the Arabians as some think toward the South and some of the Arabians Countries have been called Aliemim or Southern Vid. Saba Shechem or Sichem signifieth both a portion of ground and the place where it lay called Joh. 4. 5. Sychar either by way of reproach as it signifies Drunkards Isai. 28. 1. or as it signifies a Sepulchre c. and Nicopolis It was the Metropolis of Samaria Here the twelve Patriarchs bones were laid It was in the Tribe of Ephraim in a Valley between the Mounts Gerizim and Ebal being distant eight miles from Samaria and twenty seven from Engannim v. I. p. 18 42 593 597 598 781. v. II. p. 52
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
called Galilee Whether Perea properly so called did not once go under the name of Galilee p. 362. The way from Galilee to Jerusalem described 536 Gamala where situate 83 Gamaliel Paul's Master was President of the Sanhedrim p. 15. Something of his History 652 Gardens were all without the City Jerusalem and why Roses only excepted 262 607 Garisons of the Romans were dispersed over the Land of Israel what they were 324 Garments of the Jews what p. 417. Talith a Mantle c. which was the outer Garment Chaluch a woolen shirt was worn next the skin p. 417. These are called by Christ and the Baptist two Coats p. 416 417. The Zealots went with one of these single 416 Gate is a term under which very many things in Religion are exprest 164 Gate of Nicanor or the East Gate of the Court of Israel the reason of the name what was done in it The Council of the Twenty three sat there 30 31 Gate of the Priests what p. 511 of Susan whence the Name in it was held the Assembly of the Twenty three c. p. 512. Watergate where situate 510 Gates lying on the South-side of the Court of Israel what 31 32 Gaza a City and a Mart both famous 13 c. Gazith was a famous Council-room where the Sanhedrim sat when they left that they ceased to judge in Capital Causes p. 512 513. Why called Gazith c. p. 615. Gazith or the Council House what it was 1111 Gemini in the Zodiack put for Castor and Pollux 705 Genealogical Writings or Scrols shewing the true descent of Families for many Generations were preserved among the Jews 95 96 Genealogy Generations are sometimes dashed out in the Genealogical Accounts for good reasons 97 98 Genesaret the Country of Genesaret a most fruitful pleasant Country its length p. 71. Genesaret Sea or Lake of Genesaret placed without the Tribe of Naphthali by the Maps but within it by the Talmud p. 66. A Scheme of it and the places adjacent Page 307 308 Gentiles they were not to be helped or succoured by the Jews p. 425 426. The Gentiles did not only send Gifts and Sacrifices to the Temple but also used to come thither to worship p. 589 590. They were called Greeks by the Jews and why p. 704. Why Christ gave a Commission not before but after his Resurrection for the calling of the Gentiles p. 1123. Their raising from the death of sin is the first Resurrection p. 1234 to 1238. Some of them lost the opportunity and would not be raised when the rest were 1238 Gentile World was subject to vanity of Mind 708 Gerar had an affinity to Asealon 14. 15 Gergasa a City whence the Name 70 Gergasens their Country was of broader extent and signification than the Region of the Gaderens 340 Gerizim whether over against Gilgal or not 79 80 Gerizim Mount its situation 505 Gezar is now called Gadara 69 Gibeah was Saul's Town c. 41 Gideon Sampson and Jephtha their failings what 1215 Gift to leave the Gift before the Altar what it was p. 143. Gift put for a thing dedicated devoted or vowed away 200 201 Gift of Tongues it was general upon all the Disciples 643 Gift Spiritual and Extraordinary with the enjoyment of the Holy Ghost only bestowed on Ministers p. 1156. Whether every one that had Giftâ— had all the Gifts given by the Apostles 1157 Gihon was the same with the Fountain Siloam 25 Gilgal what place it was supposed to be whether Galilte 80 Gilead Mount Gilead what 373 374 Girdle the Talmudick Girdle of the Land under the second Temple what p. 3. Girdle of the City i. e. the Hills Gates and Walls that went round it 26 to 28 God acteth not any of his Attributes according to the utmost extent of their Infiniteness proved by many instances p. 1036. Dependance upon God for Lite and Being is to be owned and acknowledged by all good Christians p. 1205 1206 1207. God requires some Tribute of Men for their Preservation p. 1208. How God preserves all Men alike and yet not all alike p. 1213. God's extraordinary Actings are for the magnifying of his own glory p. 1276. God made Heaven and Earth and wherefore he made them 1321 1322. Why he made the World seeing he will spoil it in time p. 1322. He created all things in six days and why not in a moment 1322 Godliness how sadly Satan cheats Men when they become enemies to it 1177 1178 Gog understood of the Grecian Empire p. 512 513. Gog and Magog what is meant by them 1173 1174 Golan a City whence is Gaulonitis 81 Golden Calf the Jews say the punishment of the sin of it descended to the following Generations 671 Good a thing good in it self is not utterly to be extinguished because another used it ill 1138 Goph or Guph a place where the Jews did suppose that Souls did Pre-exist 569 Gophna situate in Judea oft spoken of 51 52 Gospel Dispensation was begun by the Preaching and Baptism of John 331 Gospel Christ sending his Gospel bound the Devil from his former abominable cheating p. 1171. Why the Gospel is called the Truth p. 1187. It s greatest enemies are those that had once profest it p. 1188. What Instruments and Machinations they use for the opposing of it p. 1188. Who are the great resisters of the Gospel p. 1189. Why God permits wicked Men to resist the Gospel p. 1190. It was the Chain which Christ tyed the Devil with 1233 Grace saying Grace before meat if the Jews sat then every one said Grace for himself if they did lye then one said Grace for all Page 256 257 Grace Common Grace is Gods ordinary way for working Saving Grace p. 1048. The difference between Common and Sanctifying Grace p. 1157. Grace to mankind magnified 1304 1305 Grandure wordly Grandure and riches countervail nothing with God 1210 1211 1212 Greek in Greek was the New Testament writ because the Jews were to be rejected immediately and the Gentiles to be called to the faith and the Greek was the Gentile Language 101 to 104 Greek Interpreters their boldness in adding to the Scripture taken notice of p. 666 667. Sometimes they gave a sense of their own upon the Hebrew Text and very often used Greek words very different from the Idiom of the Greeks 711 712 Greek Tongue rejected by the Jews to their great disadvantage 661. Greek and Hebrew Tongues both native to some Jews p. 661. Why the Greek Tongue was dispersed over most of the World in our Saviours time 1145 Greek Version the Hebrew Text added to by the Greek Version p. 707. Some would have the Hebrew Bible corrected by the Greek Version and contend that these Interpreters were inspired p. 710 711 712. Greek Version in what value among the Jews it s not an acurate pure Version even the Jews being Judges 807 808. Objections answered p. 808 809. Whence not the Greek Version but the Hebrew Text was read in Synagogues of the
are girded with strength And so doth the Targum on the Canticles apply the seventh verse of the sixth Chapter of that Book to the same House As a piece of a Pomegranate are thy Temples The Kingdom saith it of the Asmonaean Family was full of Judgments as a Pomegranate c. Not to be inquisitive after the derivation of the word which we find in Psal. 68. 32. and which is generally interpreted by the Jews to signite great Dukes and Princes Mattathias not living long after his first appearing a Champion for his distressed Country he left the charge of that War and Expedition to his sons after him amongst whom 17. JUDAS surnamed Maccabaeus from these four Acrostick Letters in his Ensign Ioseph Antiq. l. 12. c. 9 10 c. 1 Mac. 3. 4 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 15. 12. Lord who is like thee among the mighty undertook the quarrel of his People and of the Law Religion and Covenant and did very victoriously but at last was slain In these times when all things were in a combustion and confusion in the Land and in Ioseph ubi sup c. 15 16 17. 1 Mac. 7. 12. 13 14 c. 9. 1. 5 55. 1 Mac. 9. 10. 11. 2â— Iosep. Ant. â— 13. ad c. 11. Religion one ALCIMUS bare the name of High-priest being indeed of that Line but a man for mischief and impiety more like a Heathen than a High-priest of Israel doing much evil whilst he lived and coming at last to a most fearful end 18. JONATHAN succeedeth his brother Judas as chief Commander he was made High-priest by Alexander the son of Antiochus and confirmed therein by Antiochus the son of Alexander doth many valiant acts and at last is slain by Trypho 19. SIMON his brother succeedeth him valiant also and advantagious to his people 1 Mac. 14. 15. 16. Ioseph ubi sup c. 11 12 13. like his brethren but slain at last treacherously by his own son in Law 20. JOHN called also Hyrcanus or Hyrcanus Jannai He sacked Samaria destroyed Ioseph ubi sup cap. 18. Iuchasin â—ol 14 the Temple at Gerizim slew many of the wise men at Jerusalem was High-priest eighty years and turned Sadducee 21. ARISTOBULUS his son He first took upon him to be King Ioseph ib. c. 9. 22. ALEXANDER He bare also the name of King made many Wars and at Ibid. c. 22 23. last died of a Quartan Ague which had held him three years 23. HYRCANUS his son is made High-priest but his mother Alexandra by the Ibid. c. 24. support of the Pharisees sways the Kingdom 24. ARISTOBULUS younger brother to Hyrcanus after the death of their Lib. 14. c. 4 5 6. mother Alexandra maketh War upon his brother drives him from his Kingdom to a private life and takes both Kingdom and High-priesthood upon himself They both desire help and assistance from the Romans Scaurus and Pompey Aristobulus provoking Pompey by some dalliance causeth the sacking of Jerusalem and the subjecting of the Jews to the Roman yoke from under which they were never delivered Pompey restoreth the High-priesthood to Hyrcanus and carries Aristobulus and his son Antigonus prisoners to Rome and his two daughters 25. ALEXANDER the son of Aristobulus escaped the hands of Pompey when he Ibid. c. 10. captived his father and his brother to Rome and he in Judea raised divers stirs and tumults and affecting the Kingdom is twice suppressed by the Roman Gabinius 26. ANTIGONUS Aristobulus his other son escaping from Rome into Judea first Ib. c. 21. 25. by the help of the King of Tyrus and after by the help of the Parthians busleth for the High-priesthood and power out of the hands of Hyrcanus getteth Hyrcanus prisoner causeth his ear to be cut off and by that blemish or maim he maketh him uncapable of the Priesthood But as Hyrcanus lost his ears so at last Antigonus lost his head by the ax of Lib. 15. c. 1. Dion Cas. l. 49. Antony at Antioch having been first crucified and whipt 27. ANANELUS an inferiour Priest sent for out of Babylon is made High-priest Iosd 15. c. 2. by Herod Here Alexandra the daughter of Hyrcanus and wife of Alexander the son of Aristobulus took indignity and so did Mariam Herods wife who was Alexandra's daughter that an inferiour person should be preferred to the High-priesthood and Aristobulus Mariams brother and Alexandra's son be passed by These womens shifts and importunities Ibid. c. 2. obtain the High-priesthood for Aristobulus and the deposition of Ananelus 28. ARISTOBULUS a young man of a rare beauty is made High-priest being Ibid. c. 3. not much above fifteen years old after a years injoyment of it or little more he is drowned by Herods policy as he was swimming And then Ananelus becomes High-priest again 29. JESUS the son of Favens him Herod removed again Ibid c. 12. 30. SIMON the son of Boethus he was but a Priest before But Herod marrying Ibid. his daughter a woman of a rare beauty he made him High-priest 31. MATTHIAS the son of Theophilus Herod deposed his father in law Simon Lib. 17. c. 6. from the High-priesthood because he thought both he and his daughter Herods wife were privy to the counsels of his son Antipater 32. JOZARUS the son of Simon Herods brother in law Matthias being deposed Ibid. c. 8. by Herod 33. ELEAZAR made High-priest by King Archelaus Jozarus being deposed Ibid. c. 15. 34. JESUS the son of Sie shoulders Eleazar out Ibid. 35. JOZARUS again He was now in the place when Judea was taxed under Cyrenius Lib. 18. â— 1. Luke 2. at the birth of Christ and when the people were ready to rebel rather than be taxed he overcame them with perswasions 36. ANANUS upon the removal of Jozarus made High-priest by Cyrenius Ibid. c. 3. 37. ISMAEL promoted by Valerius Gratus upon Ananus his removal 38. ELEAZAR the son of Ananus promoted by the same Gratus upon Ismaels removal Ibid. he injoyed the High-priesthood but one year 39. SIMON the son of Kamith advanced by the same Gratus The Jerusalem Talmud calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and relates this story of him that on the Eve of the day of Expiation he went out to speak with the King and some spittle fell upon his garments and defiled him therefore Judah his brother went in on the day of Expiation and served in his stead and so their Mother Kamith saw two of her sons High-priests in one day She had seven sons and they all served in the High-priesthood hence came up this Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All meal is meal but Kamiths meal is fine flower In Joma per. 1. 40. CAIAPHAS who was also called Joseph He was Gratus his creature too Ibid. and all these changes were made by Gratus in eleven years and now are
and the Thundrings and Lightnings and Voices do so clearly relate to the giving of the Word at Sinai that so to Allegorize it is without any straining at all especially considering how commonly the Word of God is compared to fire in the Scripture as Deut. XXXIII 2. Jer. V. 14. XXIII 29. XX. 9. 1 Coâ— III. 13. Thus were these living Creatures which did resemble and emblem the Lords Ministers the emblem of the People or the Congregation was two-fold in Ezekiel Wheels in the Revelation four and twenty Elders and these later help to understand the meaning of the former As the Ark and Cherubins upon it and by it are called the Charet of the Cherubins 1 Chron. XXVIII 18. the Lord there riding as it were in his Glory and Presence in the Cloud that dwelt upon it even such another composture doth Ezekiel describe here the Divine Charet of the Lord of his Glorious and Triumphant riding and sitting among his People in his Word and Ordinances and his Presence in them And it is remarkable what is spoken by Ezekiel in Chap. X. 4 18. of which mention was made before when he saith That the Glory of the Lord went up from the Cherub and stood over the Cherubins which meaneth but this that that Glory which had dwelt upon the Ark in the most Holy place did now depart and came to dwell upon this other Charet which he had described of living Creatures and Wheels denoting this that though the visible Presence of the Lord which had appeared in the Cloud of Glory upon the Ark were now departed yet was his Presence still among his People in that manner which he emblemed in that Scheme namely his Ministers and People attending him in his Word and Ordinances and acting and moving according thereunto And in the description of this Divine Charet you may observe that the living Creatures or Ministers are charactered out as both the Body of the Charet and they also that acted the Wheels for the Lord rideth upon their Ministry as it were and his Name is thereby carried where he pleaseth and they are those whom he useth by that Ministry to draw and move the People to Obedience and Conforming to his Word and there the Lord doth ride triumphantly among a People as Psal. XLV 4. where Ministers and People in joint and sweet harmony and consent do agree and concur to carry up the Word Name and Glory of the Lord and both do act in the Power of the Word and Ordinances the Ministers ministring and the People moving or standing according to the direction and influence of that Word What the Apocalyptick meaneth by the four and twenty Elders he himself giveth some explanation of in Chap. XXI 12 14. where he speaketh of the Gates and Foundations of the New Jerusalem parallel to the Twelve Tribes of Israel and the Twelve Apostles of the Lamb. And as these Twelve and Twelve were the beginnings as we may call them the one number of the Church under the Law and the other number of the Church under the Gospel so under the sum and number of both these united together or under the notion of these four and twenty Elders he intendeth the whole Church or Congregation both of Jews and Gentiles Both Wheels and living Creatures are described full of Eyes in Ezek. I. 18. Rev. IV. 8. because of the great measure of Knowledge the Lord vouchsafed to his People and to denote the heedfulness of the Saints in their walking before him The Lord himself is described dwelling upon them and among them in Bright Glorious and Majestick representations but withal incircled with the likeness of the Bow that is in the Cloud in the day of Rain Ezek. I. 28. Rev. IV. 3. which was the Emblem of the Lords Covenant with his People as Gen. IX 13 14 15. CHAP. XXXIX The motions and stations of the Ark and Tabernacle THE Tabernacle which in its time was as a moving Temple being brought into the Land of Canaan by Joshua a a a Maym. in Beth babbech per. 1. Ral. â—ag in Josh. IV. was first pitched and set up at Gilgal the famous place of their first Incamping Josh. IV. 19. but the Ark and it were parted asunder immediately after the pitching of it For that was carried into the field and marched with them in the Wars of Canaan Josh. VI. 12. VIII 33 c. while the Tabernacle stood without it at Gilgal and there the Sanhedrin sat near unto it with a strong Camp as a Guard for defence of both Josh. IX 6 15. XX. 43. The time of the Tabernacles standing there was till the Land was conquered and Judah and the Sons of Joseph were seated Josh. XVIII 1. which was seven years though b b b Maym. ubi sup Seder Olam some of the Jews do allot it fourteen in which time as they also assert high places were lawful and it was permitted to offer Sacrifices elsewhere than at the Tabernacle because in that time they were abroad in the Wâ—… and their condition was unsetled Before the Tabernacle was first set up c c c Talm. in Zevachin per. 14. say they high places were permitted and the Service was done by the first born But after the Tabernacle was erected high places were prohibited and the Service was performed by the Priest-hood The most Holy things were eaten within the curtains and the less holy in any part of the Camp of Israel When they came to Gilgal high places were permitted again and the most Holy things were eaten within the curtains and the less holy in any place The memorable monuments that had been at Gilgal did leave it as a place of honour and renown and did prove occasion in after times of exceeding much superstition will-worship and Idolatry there for there they sacrificed Bullocks Hos. XII 11. and all their wickedness was there and there the Lord hated them Hos. IX 15. d d d Kimch in Hos. IX either because they renewed the Kingdom in Gilgal 1 Sam. XI 12. and refused the Lord to reign over them or because the Tabernacle had been first set up at Gilgal and that was a choice place thereupon the Prophets of Baal perswaded them there to worship Baal When the Land was conquered and now at peace they removed the Tabernacle from Gilgal to a Town of Ephraim for his birth-right sake and set it up there and called the place Shiloh or Peaceable because the Lord had given them rest from their Wars and from their Enemies round about Here was built a House of Stone for the Tabernacle e e e Talm Maym. ubi supr as the Jews suppose but only it was not roofed over with any thing save with the curtains with which it had been covered from its first making and this they ground from 1 Sam. I. 9. because it is called a Temple and 1 Sam. III. 15. because it is said to have