and Delivery of Niniveh I cannot but admire a double mercy of God who to use a Fathers words Sic dedit poenitentibus veniam qui sic dedit peccantibus poenitentiam Who was so ready upon their Repentance to grant them Pardon who was so ready upon his Threatning to give them Repentance Other kind of entertainment than Jonah had had he that came from Gregory Bishop of Rome to Preach to our Realm of England The passage of which story our Countryman Bede hath fully related That when Austen had Preached the Gospel to the King and Dehorted him from his Irreligious Religion your words saith the King are good but I have been trained up so in the Religion â— now follow that I cannot forsake it to change for a new This Argument too many â—â—perstitious Souls ground upon in these days choosing rather to Err with Plato than to follow the Truth with another Desiring rather to be and being as they desire of a false Religion than to forsake the Profession of their Parents and Predecessors Not refusing like good fellows to go to Hell for company rather than to Heaven alone Such a boon companion was Rochardus King of the Phrisons of whom it is Recorded that whereas a Bishop had perswaded him so far towards Christianity as that he had got him into the water to Baptize him the King there questions which way his forefathers went which died Unbaptized whether to Heaven or Hell The Bishop answers That most certainly they were gone to Hell Then will I go the same way with them saith the wicked King and pulls back his Foot out of the water and would not be Baptized at all Hoc animus meminisse horret luctuque refugit CHAP. XXVI Of the Iews Sacraments Circumcision and Passover BOTH these Sacraments of the Jews were with Blood both in Figure the one to carry the Memory of Christ till he came and the other the Passion of him being come Abraham received the sign of Circumcision the seal of the Righteousness of Faith which he had when he was Uncircumcised Rom. 4. The Israelites received the Institution of the Passover in Egypt Exod. 12. I will not stand to Allegorize these matters of the time and manner of receiving these two but only of the things themselves Circumcision given in such a place is not for nothing but in the place of Generation it is given Abraham as a Seal of his Faith that he should be the Father of all those that believe Rom. 4. And especially a Seal to him of Christs coming from those Loins near to which his Circumcision was And appertaining to this I take to be the Oath that Abraham gives his Servant and that Jacob gives Joseph with their Hands put under their Thighs * * * As the Iews think not to swear by their Circumcision but by Christ that should come from those Thighs Circumcision was also used for distinction of an Israelite at the first and hence were they distinguished but in time Ismael had taught his race so much and Egyptians Phaenicians Arabians and the Countries about them grew Circumcised So was Pythagoras Circumcised that he might have access to the recluse Misteries of the Egyptians Religion Circumcision was also used with the Jews as Baptism with us for admission into the Church of Israel And it was Gods express command that the Child on the eighth day should be Circumcised And on that day more than any other saith Saint Austen to signifie Christs resurrection who rested the weeks end in the grave and rose on the eighth day And if Aristotle say true one may give a reason why not before the eighth day because a Child for the seven days is most dangerous for weakness A stranger was so admitted to their Congregation Exod. 2. 48. And of this does Rabbi Eliezer fantastically expound that verse in Jonah 1. 16. Then the men feared the Lord exceedingly and offered sacrifice whereupon the wandring Jew saith thus As soon as the Mariners saw when they drew near to Niniveh all the wonders that the blessed God did to Jonah they stood and cast every one his gods into the Sea They returned to Joppa and went up to Jerusalem and Circumcised the flesh of their fore-skin as it is said And the men feared the Lord exceedingly and sacrificed Sacrifices what Sacrifice But this Blood of the Circumcision which is as the Blood of a Sacrifice And they vowed to bring every one his Wife and Children and all that he had to fear the Lord God of Jonah and they vowed and performed This was indeed the way to admit Proselytes by Circumcision but in Salomons time when they became Proselytes by thousands they admitted them by Baptism or Washing as some Jews do witness Whether the neglect of Circumcision as I may so term it in the Wilderness were meerly Politick because of their more fitness for any moments removal and march or whether some Mystery were in it I will not decide Nor need I relate how the Jews use to Circumcise their Children for the great Buxtorfius hath punctually done it Nor can I relate how highly the Jews prise their Circumcision for one might gather volums out of them upon this subject For they consider not that he is not a Jew which is one outward neither is that Circumcision which is outward in the flesh But he is a Jew which is one within and the Circumcision is of the Heart in the Spirit not in the Letter whose Praise is not of Men but of God CHAP. XXVII Of the Passover THE Passover was a full representation of Christs passion though to the Jews the Passover was more than a meer shadow To run through the parts of it might be more than copious A word and away At the Passover the beginning of the Year is changed So. At Christs Passover the beginning of the Week is changed The Passover was either of a Lamb to signifie Christs innocency or of a Kid to signifie his likeness to sinful Flesh as Lyranus The Lamb or Kid was taken up and kept four days to see whether he were spotless and it may be to scoure and cleanse himself from his Grass The Passover slain at Even So CHRIST slain at Even His Blood to be sprinkled with a bunch of Hysop So CHRISTS Blood sprinkled And of this I think David may be understood Psal. 51. Cleanse me with Hysop That is besprinkle me with the Blood of the true Paschal Lamb Jesus Christ. He was to be roasted with Fire So So Christ tried with Fire of Affliction These parts were to be roasted His Head His Legs His Inward parts So was CHRIST Tortured His Head with Thorns His Hands and Feet with Nails His Inwards with a Spear Their Eating of him as it concerned the Israelites in their estate so may it instruct Christians for the eating of the true Passover the Lords Supper The Passover Eaten Without Leaven With bitter Herbs With Loins girt With Feet shod With Staff
by the forsaking of those rites partly by the bringing in of different manners and observances a Christian might be distinguished from a Jew The Law was not more solicitous to mark out and separate a Jew from an Heathen by Circumcision than the Gospel hath been that by the same Circumcision a christian should not Judaize And the same care it hath deservedly taken about the Sabbath For since the Jews among other marks of distinction were made of a different colour as it were from all nations by their keeping the Sabbath It was necessary that by the bringing in of another Sabbath since of necessity a Sabbath must be kept up that Christians might be of a different colour from the Jews VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Hail IN the vulgar Dialect of the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t Hieros Taaniâ—â— fol. 64. 2. The Rabbins saw a certain holy man of Caphar Immi and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All hail u u u u u u Ib. Sheviith â— 35. 2. 36. 1 How do they salute an Israelite All hail uu uu uu uu uu uu Id. Gittin fol. 47. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They held him by the feet This seems to have been done to kiss his feet So 2 Kings IV. 27. For this was not unusual As R. Janni and R. Jonathan were sitting together a certain man came and kissed the feet of R. Jonathan x x x x x x Hieros Kiddâ—shin â— 61. 3. Compare the Evangelists here and you will find that this was done by Mary Magdalen only who formerly had kissed Christs feet and who had gone twice to the Sepulchre however Matthew makes mention but of once going The story in short is thus to be laid together At the first dawning of the morning Christ arose a great earthquake hapning at that time About the same time Magdalen and the other women left their houses to go to the Sepulchre While they met together and made all things ready and took their journey to the Tomb the Sun was up When they were come they are informed by the Angels of his resurrection and sent back to the Disciples The matter being told to the Disciples Peter and John run to the Sepulchre Magdalen also followed after them They having seen the signs of the resurrection return to their company but she stayes there Being ready to return back Christ appears to her taking him for the Gardiner As soon as she knew him she worships him and embracing his feet kisseth them and this is the history before us which Matthew relates in the plural number running it over briefly and compendiously according to his manner VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Go ye therefore and teach all nations baptizing them c. I. THE enclosure is now thrown down whereby the Apostles were kept in from preaching the Gospel to all the Gentiles Matth. X. 5. For first The Jews had now lost their priviledge nor were they hence forward to be counted a peculiar people nay they were now become Lo-ammi They had exceeded the Heathens in singing they had slighted trampled upon and crucified the Creator himself appearing visibly before their eyes in humane flesh while the Heathens had only conceived amiss of the Creator whom they neither had seen nor could see and thereby fallen to worship the creature Secondly Christ had now by his blood paid a price for the Heathens also Thirdly he had overcome Satan who held them captive Fourthly he had taken away the wall of Partition And fifthly had exhibited an infinite righteousness II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is make Disciples Bring them in by baptism that they may be taught They are very much out who from these words cry down Infant-baptism and assert that it is necessary for those that are to be baptized to be taught before they are baptized 1. Observe the words here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Disciples and then after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching in the twentieth verse 2. Among the Jews and also with us and in all nations those are made Disciples that they may be taught * * * * * * Bab. Schab fol. 31. 1. A certain Heathen came to the great Hillel and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make me a Proselyte that thou maist teach me He was first to be Proselyted and then to be taught Thus first make them Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by baptism and then Teach them to observe all things c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptizing There are divers ends of Baptism 1. According to the nature of a Sacrament it visibly teacheth invisible things that is the washing of us from all our pollutions by the blood of Christ and by the cleansing of grace Ezek. XXXVI 25. 2. According to the nature of a Sacrament it is a Seal of divine truth So circumsion is called Rom. IV. 11. And he received the sign of Circumcision the Seal of the righteousness of Faith c. So the Jews when they circumcised their children gave this very title to circumcision The words used when a child was circumcised you have in their Talmâ—d y y y y y y Hieros Berac fol. 13. 1. Among other things he who is to bless the action saith thus Blessed be he who sanctified him that was beloved from the womb and set a sign in his flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sealed his children with the sign of the holy Covenant c. But in what sense are Sacraments to be called Seals Not that they seal or confirm to the receiver his righteousness but that they seal the divine truth of the covenant and promise Thus the Apostle calls Circumcision the Seal of the righteousness of Faith that is it is the Seal of this truth and doctrine that Justification is by Faith which justice Abraham had when he was yet uncircumcised And that is the way whereby Sacraments confirm Faith namely because they do doctrinally exhibite the invisible things of the Covenant and like Seals do by divine appoyntment sign the doctrine and truth of the Covenant 3. According to the nature of a Sacrament it obligeth the receivers to the terms of the Covenant for as the Covenant it self is of mutual obligation between God and man So the Sacraments the Seals of the Covenant are of like obligation 4. According to its nature it is an introductory into the visible Church And 5. it is a distinguishing sign between a Christian and no Christian namely between those who acknowledg and profess Christ and Jews Turks and Pagans who do not acknowledg him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciple all nations baptizing When they are under baptism they are no longer under Heathenism and this Sacrament puts a difference between those who are under the discipleship of Christ and those who are not 6. Baptism also brings its priviledge along with it while it
opens the way to a partaking of holy things in the Church and placeth the baptized within the Church over which God exerciseth a more singular providence than over those that are out of the Church And now from what hath been said let us argue a little in behalf of Infant baptism Omitting that argument which is commonly raised from the words before us namely that when Christ had commanded to baptize all nations Infants also are to be taken in as parts of the family These few things may be observed I. Baptism as a Sacrament is a seal of the Covenant And why I pray may not this seal be set on Infants The seal of Divine truth hath sometimes been set upon inanimate things and that by Gods appointment The Bow in the cloud is a seal of the Covenant The Law engraven on the Altar Josh. VIII was a seal of the Covenant The blood sprinkled on the twelve pillars that were set up to represent the twelve Tribes was a seal and bond of the Covenant Exod. XXIV And now tell me why are not Infants capable in like manner of such a sealing They were capable heretofore of circumcision and our Infants have an equal capacity The Sacrament doth not lose this its end through the indisposition of the receiver Peter and Paul Apostles were baptized their Baptism according to its nature sealed to them the truth of God in his promises concerning the washing away of sins c. And they from this doctrinal virtue of the Sacrament received confirmation of their faith So also Judas and Simon Magus hypocrites wicked men were baptized did not their Baptism according to the nature of it seal this doctrine and truth that there was a washing away of sins It did not indeed seal the thing it self to them nor was it at all a Sign to them of the washing away of theirs but Baptism doth in it self seal this doctrine You will grant that this Axiome is most true Abraham received the sign of circumcision the seal of the righteousness of faith And is not this equally true Esau Ahab Ahaz received the sign of circumcision the Seal of the righteousness of Faith Is not cirumcision the same to all Did not circumcision to whomsoever it was administred sign and seal this truth that there was a righteousness of Faith The Sacrament hath a sealing vertue in it self that doth not depend on the disposition of the receiver II. Baptism as a Sacrament is an obligation But now Infants are capable of being obliged Heirs are sometimes obliged by their Parents though they are not yet born See also Deut. XXIX 11 15. For that to which any one is obliged obtains a right to oblige ex aequitate rei from the equity of the thing and not ex captu obligati from the apprehension of the person obliged The Law is imposed upon all under this penalty Cursed be every one that doth not continue in all c. It is ill arguing from hence that a man hath power to perform the Law but the equity of the thing it self is very well argued hence Our duty obligeth us to every thing which the Law commands but we cannot perform the least tittle of it III. An infant is capable of priviledges as well as an old man and Baptism is privilegial An infant hath been crowned King in his cradle An infant may be made free who is born a slave The Gemarists speak very well in this matter z z z z z z Bab. Chetâ—bboth fol. 11. 1. Rabh Honna saith They baptize an infant Proselyte by the command of the Bench. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon what is this grounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On this that Baptism becomes a priviledge to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they may endow an absent person with a priviledge or they may bestow a priviledge upon one though he be ignorant of it Tell me then why an infant is not capable of being brought into the visible Church and receiving the distinguishing sign between a Christian and a Heathen as well as a grown person IV. One may add that an infant is part of his parent upon this account Gen. XVII 14. an infant is to be cut off if he be not circumcised when indeed the fault is his parents because thus the parents are punished in a part of themselves by the cutting off of their child And hence is that of Exod. XX. 5. Visiting the sins of the fathers upon the children because children are a part of their fathers c. From hence ariseth also a natural reason of infant Baptism The infants of baptized parents are to be baptized because they are part of them and that the whole parents may be baptized And upon this account they used of old with good reason to baptize the whole family the master of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In the name of the father c. I. Christ commands them to go and baptize the nations but how much time was past before such a journey was taken And when the time was now come that this work should be begun Peter doth not enter upon it without a previous admonition given him from heaven And this was occasioned hereby that according to the command of Christ the Gospel was first to be preached to Judea Samaria and Galilee II. He commands them to baptize In the name of the Father and of the Son and of the Holy Ghost but among the Jews they baptized only in the name of Jesus which we have observed before from Act. II. 38. VIII 16. XIX 5. For this reason that thus the Baptizers might assert and the Baptized confess Jesus to be the true Messias which was chiefly controverted by the Jews Of the same nature is that Apostolic blessing Grace and peace from God the Father and from our Lord Jesus Christ. Where then is the Holy Ghost He is not excluded however he be not named The Jews did more easily consent to the Spirit of the Messias which they very much celebrate than to the person of the Messias Above all others they deny and abjure Jesus of Nazareth It belonged to the Apostles therefore the more earnestly to assert Jesus to be the Messias by how much the more vehemently they opposed him which being once cleared the acknowledging of the Spirit of Christ would be introduced without delay or scruple Moses in Exod. VI. 14. going about to reckon up all the Tribes of Israel goes no further than the Tribe of Levi only and takes up with that to which his business and story at that present related In like manner the Apostles for the present baptize in the name of Jesus bless in the name of the Father and of Jesus that thereby they might more firmly establish the doctrin of Jesus which met with such sharp and virulent opposition which doctrin being established among them they would soon agree about the Holy Ghost III. Among the Jews the controversie was about the true
Israelite and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An uncircumcised Priest R. a a a a a a Hieros Pesach fol. 36. 2. Jochanan in the name of R. Benaiah saith They sprinkle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon an uncircumcised Israelite b b b b b b Levachin cap. 2. hal 1. All the Sacrifices whose blood is received by an Alien 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The uncircumcised Priest lamenting c. are not approved R. Simeon saith They are approved And c c c c c c Hieros in the place before R. Lazar in the name of R. Haninah saith There is a story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an uncircumcised Priest who sprinkled blood at the Altar and his sprinklings were approved d d d d d d Gloss in Zevachin An uncircumcised Priest is a Priest whose brethren died by circumcision And An e e e e e e Arâ—ch ex Câ—â—liâ— uncircumcised Israelite is whose brethren died of circumcision and yet he is an Israelite although uncircumcised For the Israelites are not bound to perform the precepts where Death will certainly follow For it is said Laws which if a man shall observe them he shall live in them not that he dye in them Hence if the first second third son should dye by circumcision those that were born after were not circumcised but were always uncircumcised and yet Israelites in all respects Priests in all respects f f f f f f Hieros Jevamoth fol. 7. 4. R. Nathan saith I travailed to Cesarea of Cappadocia and there was a woman there who had brought forth male children which had died of circumcision the first the second the third they brought the fourth to me and I looked upon him and saw not in him the blood of the Covenant He advised them to permit him a little while though not circumcised and they permitted him c. Now Jew tell me Whether Circumcision is any thing especially whether it be of so much account either to Justification or to Sanctification as you esteem it when an Israelite might be a true Israelite and a Priest a true Priest without Circumcision II. Circumcision is nothing in respect of the time for now it was vanished the end of it for which it had been instituted being accomplished That end the Apostle shews in those words Rom. IV. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A seal of the Righteousness of the Faith in uncircumcision But I fear the words are not sufficiently fitted by most Versions to the end of Circumcision and the scope of the Apostle while they insert some thing of their own The French Translation thus Scean de la justice de foy Laquelle il avoyt durant le prepuce A seal of the righteousness of Faith which he had during uncircumcision The Italian thus Segno della giustitia della fede laquale fu nella circoncisione A Seal of the Righteousness of the Faith which was without circumcision The Syriac reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a sign of the Righteousness of his Faith The Arabic of the righteousness of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was in uncircumcision Others to the same sense as though Circumcision were given to Abraham for a sign of that righteousness which he had while as yet he was uncircumcised which we deny not in some sense to be true but we believe Circumcision especially looks far another way Give me leave to render the words thus And he received the sign of Circumcision a seal of the Righteousness of the Faith which should hereafter be in Uncircumcision I say Which should be not which had been Not which had been to Abraham as yet uncircumcised but which should be to his seed uncircumcised that is To the Gentiles that should hereafter imitate the faith of Abraham For mark well upon what occasion Circumcision was appointed to Abraham laying before your eyes the history of it Gen. XVII First This promise was made him Thou shalt be the Father of many Nations in what sense the Apostle explains in that Chapter and then a double Seal is subjoyned to establish the thing viz. The changing of the name Abram into Abraham and the institution of Circumcision ver 4. Behold my Covenant is with thee Thou shalt be the Father of many Nations Why is his name called Abraham For the sealing of this promise Thou shalt be the Father of many Nations And why was Circumcision appointed him For sealing the same promise Thou shalt be the Father of many Nations So that this may be the sense of the Apostle very agreeable to the institution of Circumcision He received the sign of Circumcision a Seal of the Righteouss of Faith which herafter the Uncircumcision or the Gentiles was to have and obtain Abraham had a double Seed a natural seed that of the Jews and a Faithful seed that of the believing Gentiles The Natural seed is signed with the sign of Circumcision first indeed for the distinguishing it self from all other nations while they were not as yet the seed of Abraham But especially in memory of the justification of the Gentiles by Faith when at last they were his seed Therefore upon good reason Circumcision was to cease when the Gentiles should be brought in to the Faith because then it had obtained to its last and chief end and from thenceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circumcision is nothing VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye not the Servants of men I Ask whether the Apostle speaks these words directly and as his own sense or by way of objection to which he answereth in the verse following The Jews were wont thus to object concerning themselves by reason of their liberty obtained by the redemption out of Egypt so that they would not endure by any means to be called Not free Joh. VIII 33. Rabban g g g g g g Kiddush fol. 22. 2. Jochanan ben Zaccai said The blessed Lord saith The ear which heard my voice upon mount Sinai at what time I said For the children of Israel are my Servants and not the Servants of Servants but it goes and obtains to its self the Lord let that ear be bored Perhaps these new Christians that were of a servile condition laboured under this pride not as yet instructed concerning the true sense of Evangelical Liberty Or this scruple stuck with them whether it were lawful for a Christian to serve a Heathen An Atheist An Idolater c. such Questions are moved by the Masters Whether an Israelite is to be sold for a Servant to a Heathen Whether an Israelite that is a Servant is to be pressed with the same service as a Canaanite If the Apostle speaks directly he does not discourse concerning Servants particularly but of all Christians in general And it is far from his intention to take away the relation that is between Masters and Servants but he admonisheth all Christians that they serve not the evil lusts and wills of men
virulency and multitudes of those that had embraced it apostatizing from it and becoming its bitter enemies This double fruit of gall and wormwood proceeded from one and the same root of bitterness viz. Their doting upon Judaism the word taken in a Civil sence as they accounted it a privilegial excellence to be a Jew or in a Religious sence as they expected to be justified by their Judaical works So that the very season and present juncture of affairs might very well give occasion unto the Apostle to handle the two Themes that faced these two great delusions so copiously in this Epistle above all other places viz. The casting off the Jews and coming in of the Gentiles to decry their boasting of being Jews and Justification by Faith to face their dangerous principle of Justification by their Works How he prosecutes his Discourse upon the point of Justification by Faith from the beginning of his Epistle hither any one may see plainly first confuting the opinion concerning Justification by Works and then proving that it is by Faith As to the former in Chap. I. he speaks of the works of the Heathen most abominable and clean contrary to justifying in Chap. II. of the works of the Jews most failing and infinitely short of justifying and yet concludes as to the second head he handles that the Believers of the one Nation and the other are justified Chap. III. 30. as well the circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith and not by works as the uncircumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith though it had been of so contrary works In Chap. IV. he instanceth in Abraham as serving to both his purposes shewing that he was not justified by his Works but by believing and that the rather because it was a common opinion and saying among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Abraham performed all the Law to a little and consequently that he was justified by that performance He sheweth that he believed and was justified by his faith before he received circumcision in which they placed so much of justification and that he received Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seal of the righteousness of faith which he had being yet uncircumcised and a seal of the righteousness of faith which should be in the uncircumcision or Gentiles that should come to believe as those words will also bear that he might be the Father of all that believe though they be not circumcised that righteousness might be imputed to them also vers 11. In this verse before as he begins to apply the Doctrine he had cleared and the word Therefore infers no less Upon which I shall not insist to examine whether by it he infers only the first clause of the Text as proved already That Justification is by Faith or the second also as proved likewise or now added to be proved That being Justified by Faith we have peace with God Nor shall I insist upon the connexion but take the words as they lie singly before us and methinks they are as Ephraim and Manasseh before Jacob both clauses so excellent that we may be at a stand on which to lay the right hand so great the mystery of Justification and so incomparable the happiness of having Peace that on which shall we fix to discourse in this hour I may not pass the former but in a word or two by the way hint something of the great mystery of Justification I. It is a mystery and wonder that I may say with that Apostle even the Angels desire to look into and that men have cause with amazement to look upon that ever a sinful wretch a condemned person should be justified before God But so it was in the Law he that was unclean with the deepest died legal uncleanness that could be if purified with the Purification of the Sanctuary he became clean II. It is a mystery that a sinner should be justified and yet whiles he lives in this world he is sinful still But so likewise it was in the Law the Leper was cleansed yet he was a Leper still Levit. XIII 13. In a case there mentioned the Priest was to pronounce him clean His condition was changed as to his restoring to the publick Worship and to the Congregation but his inherent distemper was not wholly removed III. It is a mystery that a sinner should be justified by Gods justice the property of which is to condemn sin and to punish sinners For we are justified not only by the grace and mercy of God but by the very justice of God And methinks the very word Justification speaks no less I am sure the Apostle speaks so in Chap. I. 17. For therein is the righteousness of God revealed from faith to faith In the Law was revealed the righteousness or justice of God condemning and in the Gospel the righteousness or justice of God justifying IV. It is a mystery that mans believing should justifie it being an Act of man and so infinitely unadaequate to Gods justifying But as in the Law he that would have his attonement made at the Altar and have his acceptance there must of necessity take the Priest in his thoughts and in his way to do it for him so Faith doth inevitably include also Christ the object of believing and his merit So that you cannot define this Gospel faith but with this comprehension that it is a trusting in the grace and promise of God through Christ. V. It is a mystery that a sinner should be justified or made righteous by the righteousness of another This is strange to the ears of the Jews who expected to be justified every one by his own righteousness Whereas they might have learned at the Temple that even the holiest things there were not holy of themselves but made holy by something else the Sacrifice by the Altar the Priest by his garments And this is that Faith that the Apostle speaks of in the place mentioned before The righteousness of God revealed from Faith to Faith I. Rom. 17. i. e. a righteousness beyond that that the Jew expected by Faith in God who immediately trusted in God upon the account of his own righteousness whereas This is a Faith or trusting in God upon the righteousness of Christ. VI. It is a mystery that whereas Faith is not the same for degree and measure in all that believe yet justification is the same in all that believe though their belief be in different measures and degrees So once in the Wilderness all gathered not Manna in the same measure yet when all came to measure they had all alike none above an Omer none under Sanctification indeed receiveth magis minus and one hath a greater degree or less of holiness than other but Justification is not so For all are justified alike the truth of faith justifying not the measure So actual sinfulness recipit magis minus and so some are greater sinners some less but origine sui 't is not so
upon all that believed but upon the believing Gentiles most especially both because of the multitude that were justified and men that before had been so far from righteousness You may see a picture of what is intended in this Text in the fourth of the Revelation where there is a scheme of this new World that our Apostle speaketh of from the promise in the Prophet There is a scene fashioned of Christ sitting in the midst of the Gospel Church platformed according to the form of Gods dwelling in the midst of the people of Israel in his Tabernacle and upon the mercy seat His throne is said to be in Heaven in the second verse but it means in his Church for so Heaven is taken in most places in the Revelation And observe before his Throne in Heaven is a Sea of glass vers 6. as the molten Sea was before the Temple there is an Altar before the Throne and offering of Incense Chap. VIII 3. as there was at the Temple nay there is the Temple it self filled with smoke Chap. XV. 8. as the Tabernacle and Temple were at their Dedication About his Throne were First four living Creatures on the four sides of it as the four squadrons of Priests and Levites pitched on the four sides of the Tabernacle betwixt God and the people On the outside of them sat four and twenty Elders the representative of the whole Church as the squadrons of the people pitched on the one side of the squadron of the Priests and Levites And it is said these four and twenty Elders were clothed in white which speaks the very things we are speaking of for so doth the Holy Ghost himself explain it in the XIX Chap. vers 8. The fine linnen is the righteousness of the Saints And in Chap. VII 14. They have washed their robes and made them white in the blood of the Lamb. Strange washing washt them white in blood You would think that should make them of another colour but the whiteness that we are speaking of is the pure white of Justification and nothing can purifie to that dye but the blood of Christ. And here let me also crave your patience a little to speak to another Text of Scripture which speaketh fully to the matter we are upon but which is not so clearly rendred to its proper purpose but that it hath produced no little controversie And that is these words in Rom. IV. 11. Abraham received the sign of circumcision a seal of the righteousness of the faith which he had yet being uncircumcised Generally all Translations run in the same tenor whereas these words which he had yet are not at all in the Original as you that cannot read the Original may see by that that they are written in a different character The Greek hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbatim to be rendred thus He received the sign of circumcision a seal of the righteousness of faith in the uncircumcision And not to be understood of the righteousness of faith which Abraham had in his uncircumcision though it is true he had it but a seal of the righteousness by faith which was to be in the uncircumcision or in the believing Gentiles And that this sense is most agreeable to the intent of the Apostle in that place needs no more proof then the serious observing of the nature of his discourse from those words forward And that it is most agreeable to the end of the institution of circumcision needs no more proof than the serious observing of the story of its institution That you have in Gen. XVII where this promise is given to Abraham Thou shalt be the father of many Nations In what sense the father of many Nations the Apostle clears in the words next following those that we are upon That he might be the father of all them that believe though they be not circumcised that righteousness might be imputed to them also So that this was the Covenant that God makes with Abraham there that the uncircumcision should believe and become the sons of Abraham imbracing his faith This Covenant and promise God confirms with a double seal 1. With the change of his name from Abram to Abraham from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a high father to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father of a great multitude and 2. With the seal of Circumcision A seal of the righteousness by faith which should be in the uncircumcision or in the Gentiles that should believe Ponder the words and the context and the story of the institution of Circumcision well and you will find this to be the main aim and end of it Not a seal of the righteousness by faith which Abraham had being uncircumcised but of the righteousness by faith that the uncircumcision should have when they came to believe And it speaks the very same thing with the Text that when God should create the new Heavens and the new Earth of the Gentile Church when the Jewish should be cast off that righteousness or justification by faith should dwell and shine in it I have been something long in the explanation of the words but the necessity of the thing may plead my excuse And now they being thus explained they offer three most noble Themes for discourse before us I. Here is mention of a new World II. Of Gods Promise III. Of Justification or Righteousness And upon which of these shall I fix Any of the three would take up the time that is allotted therefore I will lay my right hand upon Ephraims head which is the youngest The word righteousness you see is last born in the Text and yet indeed the birthright is due unto it It is the first aim of our Apostle that he looketh at and the other two are but appendices to it in his aim Follow his eye with yours and see where he sixeth Righteousness is the thing he looketh after the new Heavens and the new Earth are the state and place where he looketh for it and the promise is the prospective through which he looked at it I shall therefore pitch upon that as the main subject of the Text and from the eye of the Apostle so intent upon it Observe How desirable a thing to be looked after righteousness is as it speaks justification Me thinks Peter speaks here concerning this righteousness much like the tenour that the Psalmist doth concerning God in Psal. LXXIII 25. Their is nothing in the new Heaven but thee and nothing in the new Earth that I look after besides thee His brother Paul is of the same mind and song Phil. III. 8 9. I do count all things but dung that I may win Christ. And be found in him not having mine own righteousness which is of the Law but the righteousness which is of God by faith Offer him as Satan once did to our Saviour and try him with haec omnia tibi dabo Paul choose through all the World what thou wilt have honours riches pleasures profits
natural generation and that God would circumcise So was the Primitive institution of Baptism As it was used originally to admit Proselites so it is used in the Gospel to admit all Nations it was used then to denote washing from moral and legal pollution now under the Gospel to denote washing from natural and is of this everlasting use As washing in the Temple was a needful introduction into it so Christ ordained this that at our entrance into his Religion we might read our natural defilements and our cleansing from them Baptism is the Epitome of what comes to us from both Adams pollution from the first and purifying from the second These great doctrines are read in these primis elementis first elements the sum whereof is that if we intend to come into the Kingdom of Christ we must be purified 2. As it reads doctrines to us so it seals the truth of the promises It is a seal of the Covenant it is as a seal to a Deed. We put our seal two ways by believing and obeying God puts his three viz. by his oath Heb. VI. 17. by the blood of his Son and by the Sacraments These Sacraments are everlasting visible seals and hence appears the reason of their continuance Circumcision is a seal Rom. IV. 11. And he received the sign of circumcision a seal of the righteousness of the Faith How was it a seal of the righteousness of the Faith Not to seal Abrahams righteousness but Gods truth and therefore it is called his Covenant It seald that righteousness that is by Faith So baptism is a seal likewise in the nature of circumcision Observe how Circumcision and the Passover answer to Baptism and the Lords Supper Circumcision Passover Seals of the Righteousness by Faith Baptism Lords Supper Of the life by Faith Now this seal being imprinted upon all in their admission to the Church 't is as much as if God should have said you coming into the administration of the Covenant here is my mark that I will perform all I promise 3. There is an obligatory end of it to engage them that are baptized on their part As a Covenant is of mutual obligation and so are seals As by circumcision a Jew was made debtor to the Law Gal. V. 3. I testifie to every man that is circumcised that he is a debtor to the whole Law So Baptism makes him that receives it debtor to the Gospel See the Text for this and vers 20. Teaching them to observe all things that I have commanded you It brings into the bond of the Covenant a man now becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A son of the Covenant Now the equity of this obligation lies in two things First in Christs institution It is equal that he lay obligation on all that come to serve him And secondly in the equity of the things themselves that are required 4. There is a privilegial end of Baptism It brings into the number of the owned people It badged out some to escape the wrath to come Matth. III. 7. When he saw many of the Pharisees and Sadduces come to his baptism he said unto them O generation of Vipers who hath warned you to flee from the wrath to come God makes a plain difference betwixt the Church and Pagans There are promises providences to this which belong not to them Now this rite gives admission into that Society It makes Disciples so the Text speaks by this they are admitted into the atrium of the Temple into the Court of the Church and stand no longer without among the strangers As the Sichemites by circumcision came into Jacobs family and came under his Promises and Providences Baptism brings the baptised person into the condition of Ruth puts us under the wings of the Almighty II. Ruth 12. Having spoken something to the Apostles Commission and Work and particularly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciple all Nations baptizing them observed how Baptism introduces into the School of Christ and upon this considered the nature of Baptism viz. that it is Doctrinal Sigillative Obligatory Privilegial I shall now make some Application on that and then proceed to the Form prescribed to be used in Baptism In the Name of the Father and of the Son c. Look back then in your thoughts upon the ends named and Observe hence I. The durableness of the Sacraments because these ends are durable Things of Divine Institution are as durable as their ends Both Sacraments now a days are at indifference nay some assert them needless As God complained of old that men made his Law a common thing so he may now take up the same complaint of his Sacraments And the reason is because men know not the nature of them But they rose with the Gospel and they must live with it because of such affinity betwixt them They hold forth the same doctrines with the Gospel and they are seals of the same promises As Circumcision and the Passover dured that Oeconomy so these Sacraments Baptism and the Lords Supper must indure as long as the Oeconomy of the Gospel and unless there be no Gospel or a new Gospel they must continue 1 Cor. XI 25. This Cup is the New Testament in my blood The New Testament in Christs blood must last with the New Testament And observe God would not lay by Circumcision and the Passover without other rites were brought in in their stead and one in the place of the other Baptism in the place of Circumcision the Lords Supper in the place of the Passover Let Anabaptists cavil and contend against this assertion as much as they will it is yet most true Christ laid down those and took up these and so one takes beginning at the end of the other as the two Testaments do and both like Cherubs wings reach from one side of the House of God to the other and meet in the middle Joshua's pillars in the water of Jordan and at Gilgal where the children of Israel ate the Passover must indure because the ends wherefore they were set up were to indure IV V Chapters of Joshua And so must the two Sacraments these monuments indure also because their ends indure viz. To seal Gods truth and our homage Learn O ye Candidates for the Ministry the perpetuity of Sacraments they are not for a moment they are not arbitrary It is sad to see what authority men take over the Sacraments Some Congregations have had none these fourteen years and what think these men of the Sacraments What light businesses indeed are they if men may thus dispose of them I wish God avenge not the quarrel of the seals of the Covenant And as he punished the Jews for suffering his Temple to lie waste I Hag. 9. so we may fear his punishments may light upon us for suffering his Sacraments to lie waste II. Hence we infer the lawfulness of admitting Infants to Baptism Look back to the three things last spoken of concerning the Sacraments that they
True indeed the Adults that were baptized confessed their sins but this restrains not baptism to them alone because there are several ends of it applicable to those that know not especially that in the next particular As to the second That Baptism belongs to none but such as are in the Covenant and that it is a seal of our righteousness This phrase is fetched from IV. Rom. 11. And he received the sign of circumcision a seal of the righteousness of the Faith Which place is expounded to mean a seal of the persons righteousness that receives it But to examine this place 1. It is said to be a sign now a sign is to help unbelief and to confirm doctrine Exod. IV. Moses miracles there mentioned were to be signs to make the Israelites believe his message 1 Cor. XIV 22. Tongues are for a sign not to them that believe but to them that believe not And to that purpose is that of our Saviour Except ye see signs and wonders ye will not believe 2. The Doctrines there delivered are well worth such a Confirmation namely first That a sinner upon his believing in Christ becomes righteous this is the greatest truth Secondly That he becomes righteous by another this was a wonder to the Jews Thirdly That it is by a better righteousness than Adams Fourthly That it is by a righteousness infinite viz. A righteousness that outvies condemning righteousness and that very same righteousness that God gives to Christ. So that the meaning of those words the sign of circumcision a seal of the righteousness of the Faith is that it was a Seal to confirm that great Doctrine So Sacraments are to Seal the truth of God He hath put to his Seal in the Sacrament as a Seal to a Dead confirms the truth of it So that Circumcision is a Seal of the same truth to Esau Judas c. else it loses its nature which is to confirm Gods truth And so the Sacraments are Seals of Gods truth Baptism seals that truth that washing by the blood of Christ cleanseth us from our sins So that though children know not what baptism means yet it hath this nature III. They were all baptized unto Moses i. e. unto his discipline They were circumcised unto God viz. unto true religion Now they are baptized into Moses that is into his Way Baptism is to enter us into the true profession Matth. XXVIII 19. Baptizing them in the Name of the Father Son and Holy Ghost that is into the profession of the true God So in the Name of Jesus that is into his belief and religion Hence also Infants are capable of Baptism as it is a distinctive body that marks us out for Christians And therefore we are said to be all baptized into one body 1 Cor. XII 13. So the children of Israel were circumoised though they were born Israelites that they might be marked for Gods people As to the fourth observable in the Text baptized in the Cloud and in the Sea I cannot now insist on that The Conclusion is that we retain this Sacrament without doubting It carries its warrant in its institution and in its own nature I will leave two directions with you I. Rest not in a negative Religion only II. Let the practise of the Church have authority with you A SERMON PREACHED AT S. MARIES Cambridge Febr. 24. 1655 6. LUKE XI 2. When ye pray say Our Father which art in Heaven THE words are our Saviours And they are a sweet condescention to a pious request in the verse before where Christ praying publickly as it seems among his Disciples one affected with it prays Lord teach us to pray Where was this Disciple at the Sermon in the Mount Matth. VI. 9. where Christ had taught them to pray Was he absent or had he forgot Or did he not rightly understand However it was Christ yields to his request and gives the same directions again here as he had done there There it is After this manner pray ye Here When ye pray say In the Text are two things contained The one is Christs giving a Platform of prayer When ye pray say The other is The form given Our Father which art in Heaven c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When leaves us not at liberty but commands us and is of the same import with another saying of our Saviour when he instituted his holy Supper As oft as ye do this do it in remembrance of me Out of the former I Observe two things I. That we had need to pray II. That we had need to be taught to pray Two truths confirmed by three witnesses John this Disciple and Christ. Ask John why he taught his Disciples to pray he will answer these two things viz. because they had need to pray and because they had need to be taught to pray Ask the Disciple why he asked Christ to teach him to pray he will answer so Ask Christ why he taught his Disciples to pray he will answer so also As there are many Comments on these subjects so there is as copious handling them So that I shall not handle them at large but speak to them in a few illustrations and so pass to insist rather on the second viz. The Form it self I. That we had need to pray And that first because of our Duty Secondly Because of our Wants In regard of what we owe to God and in regard of what we expect from him These both draw and drive us Accordingly the Lords Prayer consists of two general parts first we pray in adoration to his Name Kingdom Will in the three first petitions and then for our wants in the last I shall not now speak how Prayer is Adoration of God nor how it is commanded by Scripture on that account I shall only at present shew First That it is a duty and that we had need pray because of our Duty And for ◠that purpose observe 1. It is a Duty written in nature That in Gen. IV. ult Then began men to call upon the Name of the Lord however understood shews it from the beginning Hence the Heathen prayed though they mistook in the manner of praying Matth. VI. 7. 2. It is a Duty for every man and woman in the World to perform All flesh come to thee LXV Psal. 2. And Psal. CL. ult Let every thing that hath breath praise the Lord. T is a Duty due upon our creature-ship It is the Duty of the holiest men Psal. XXXII 6. For this shall every one that is godly pray unto thee And of the wickedest also even Magus was to pray to God Act. VIII 22. It is so a Duty for the holiest that it lay upon Adam in innocency It lay upon Christ in the Flesh he prayed both because of his Duty and because of his wants V. Heb. 7. Who in the days of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save
of the Gadarens reconciled with Matth. 8. 28. 70 7. 26. A Greek a Syrophenician by Nation reconciled with Matth. 15. 22. 202 8. 10. Parts of Dalmanutha reconciled with Matth. 15. 29. 307 10. 21. Iesus looked upon him and loved him 596 11. 13. The time of Figs not yet why then was the Figtree cursed for having no Figs upon it 225 to 228  25. Love to stand praying 156 12. 7. This is the heir come let us kill him 583  4. The Treasury 299 13. 32. But of that day and hour knoweth no Man not the Angels neither the Son but the Father 1407 15. 23. Wine mingled with Myrrhe reconciled with Matth. 27. 34. 267 617  25. It was the third hour reconciled with Iohn 19. 14. 356 357 16. 15. Go ye and preach the Gospel to every creature 1149 LUKE Ch. vers  Page 1. 80. JOhn was in the deserts 113 4. 16. He went to the Synagogue and stood up for to read 1040 9. 51. When the time was come that he should be received up 556 12. 47 48. He that knew his Masters will and did it not shall be beaten with many stripes 1230  51 52. Suppose ye that I come to give peace on Earth I tell you nay but rather division reconciled with Isa. 2. 4. 11. 9. 1042 1061 17. 11. He passed through the midst of Samaria and Galilee 362  21. The Kingdom of God is within you 116 18. 11. To stand praying 156  12. The Pharisee fasted twice a week 167  32 33. The Son of Man shall be delivered to the Gentiles c. 1167 20. 38. Not the God of the dead but of the living for all live to him 1118 21. 18. Not an hair of your head perish 1251 22. 30. That ye may sit on Thrones judging the twelve Tribes of Israel 1058  53. This is your hour and the power of darkness 1255 24 44. In the Psalms 265 26. 29. Until that day when I drink it new with you in my Fathers Kingdom 691 JOHN Ch. vers  Page 1. 4. IN him was life and that life was the light of Men. 1090 4. 35. Say ye not there are four months and then cometh harvest c. 1147 1148 5. 25. The dead shall hear the voice of the Son of God and they that hear shall live 1057 1105 1123 7. 27. When Christ cometh no Man knoweth whence he is 112  37 38. Jesus stood and cryed if any Man thirst let him come unto me and drink He that believeth on me out of his belly shall flow rivers of living water 1039  39. The Holy Ghost was not yet 1283 8. 6. Jesus stooped down and wrote on the ground as though he heard them not 1080 1081  44. He was a murderer from the beginning 1323 10. 17 18. I lay down my life no Man taketh it from me that I may take it up again 1354 11. 47 48. This Man doth many miracles if we let him alone c. 654  51. But being High Priest that year he prophesied 1068  54. A City called Ephtaim 50 13. 1 2. And Matth. 26. 6. The Suppers here mentioned were the same however otherwise interpreted 252 to 254 260 261  38. The Cock shall not crow c. 261 14. 30. The Prince of the World cometh and hath nothing in me 1256 16. 7. It is expedient that I go away from you for if I go not away the Comforter c. 1129  13. When he the Spirit of truth cometh he will guide you into all truth 1034 17. 24. Father I will 413 18. 31. It is not lawful for us to put any Man to death 248 1080 1108 1109 c.  39. Release one at the Passover 356 19. 14. About the sixth hour reconciled with Mark 25. 25. 356 357 29. Put it upon Hyssop reconciled with Matth. 27. 48. 617 20. 23. Whose sins ye remit 207 21. 22. Tarry till I come viz. in vengeance 1074 28. 29. All that are in the grave shall hear his voice and shall come forth 1233 The ACTS Ch. vers  Page 2. 17. IT shall come to pass in the last days Understood of the end of Ierusalem not the World 1048  20. Before the great and notable day of the Lord come 626 3. 21. Times of restitution of all things 210 4. 6. Iohn Suspected for Rabban Iocanan 16  16 17. That indeed a notable miracle is done by these Men But that it spread no further c. 1275 5. 37. â—udas of Galilee 362 6. 9. Synagogue of the Alexandrians and of the Libertines 35 36 7. 14. Threescore and fifteen Souls compared and reconciled with Gen. 46. 27. 667  16. The bones of the Patriarchs where buried 408  30. When forty years were expired concerning the age c. of Moses ibid. 9. 2. We have not so much as heard whether there be any Holy Ghost 1283  36. Tabitha much mentioned amongst the Talmudists 18 10. 34 35. God is no respecter of persons 1210 1211 13. 33. As it is written thou art my Son this day have I begotten thee 1104 19. 13. Calling over them in the Name of Jesus 162 23. 5. I wist not that it was the High Priest 1289 1290 ROMANS Ch. vers  Page 1. 17. RIghteousness of God revealed from faith to faith 1051 1052 1064 1075 1077 1078 2. 11. God is no respecter of Persons 1210 1211 3. 19. Whatsoever the Law saith it saith to them which are under the Law 535 4. 11. Sign of circumcision the seal of the righteousness of faith which he had being yet uncircumcised 273 274 1076 1126 1133 1134 7. 5. The motions of sin which were by the Law did work 1098 8. 15. Abba Father what 354  19 20 21 22 23. For the earnest expectation of the Creature waited for the manifestation of the Sons of God c. 359 360 1089 1147 to 1149 11. 5. The Elect and the remnant according to the election of grace explained of the Elect of the Jews 574 1146 13. 1. Let every Soul be subject to the higher Powers 230 marg 1 CORINTHIANS Ch. vers  Page 6. 2. DO ye not know that the Saints shall judge the World explained of Christian Magistracy 1158 1159 1119 7. 12. But to the rest speak I not the Lord. 1124  36. If a Man thinketh he behaveth himself unseemly towards his Virgin c. 1219 10. 11. Upon whom the ends of the World are come explained of the destruction of Ierusalem c. and the end of the Jewish State 1074 1117 11. 19. There must be Heresies among you 1279  21. Every one taketh before other his own Supper 658  32. When we are judged we are chastned of the Lord that we may not be condemned of the World 1226 2 CORINTHIANS Ch. vers  Page 1. 8 9. WE were pressed out of measure above strength in so much that we despaired even of life c. 790 4.
Promise 408 Moses 58 Years of the Promise 409 Moses 59 their own dealing when their deliverance is deferred this deferring was Years of the Promise 410 Moses 60 for forty years and so when being upon the borders of Canaan they Years of the Promise 411 Moses 61 Years of the Promise 412 Moses 62 refused that good land their entrance into it is deferred forty years Years of the Promise 413 Moses 63 also Years of the Promise 414 Moses 64 Years of the Promise 415 Moses 65 Moses passeth through shepherdy and tribulation to the government Years of the Promise 416 Moses 66 and so doth David after him A figure of the great shepherd of the Years of the Promise 417 Moses 67 Years of the Promise 418 Moses 68 sheep c. Jether or in Arabick pronuntiation Jethro a son of Abraham Years of the Promise 419 Moses 69 but an alien to Abrahams God is happy in his son-in-law a son of Years of the Promise 420 Moses 70 Abraham and of Abrahams faith by him he is instructed and taught Years of the Promise 421 Moses 71 Years of the Promise 422 Moses 72 in the way and knowledge of the true God In Arabia where sojourned Years of the Promise 423 Moses 73 this first Prophet and Law-giver Moses there arose the false Prophet Years of the Promise 424 Moses 74 Years of the Promise 425 Moses 75 and deceiver Mahomet Moses is now exceedingly changed in Midian Years of the Promise 426 Moses 76 from his state and studies which he had whilst he was in Egypt there he Years of the Promise 427 Moses 77 Years of the Promise 428 Moses 78 was a high courtier here a poor shepherd there a student in Philosophy Years of the Promise 429 Moses 79 and Egyptian wisdom here a student of Divinity and of God himself In this Country and desert where he now liveth and retireth in so private a condition he must ere long do glorious things and before he die destroy Midian That Country had been first planted by Cush the son of Cham therefore Aaron and Miriam call Moses wife a Cushite Numb 12 1. and Zerah the Arabian is so called 2 Chron. 14. But Abraham by the conquest of Chedorlaomer and the other Kings with him had obtained that land for his own and thither he sent the concubines sons CHAP. III. IV. World 2513 Years of the Promise 430 Moses 80 MOses feeding his sheep and studying upon God hath a vision of Christ in a bush appearing in fire as he had done when he made the Promise Gen. 15. 17 18. He giveth Moses commission for Israels deliverance and the power of miracles for their sakes that believed not Moses himself fell under this predicament of unbelief and shifteth all he can to avoid the imployment as doubting and distrusting the issue and when he musts needs go upon it he dare not leave his wife and children behind him for fear he should never return to them again but taketh his wife with him though she were but newly delivered of a child and her infant with her though it were not so much as eight days old For this his distrust the Lord meets him by the way and seeks to kill him which danger Zipporah his wife misconceiving to have been because her infant was not circumcised it having by this time passed the eighth day she circumciseth it but Moses conscious of the proper cause recovereth his faith and in evidence of his faith calleth the child Eliazer in assurance of Gods help to him and so the danger departeth Moses and Aaron meet in the wilderness go together into Egypt assemble the elders of Israel relate their commission and are believed CHAP. V. MOses beginneth to execute his commission observe that he was with Israel in the wilderness forty years compleat that he was eighty years old when he began to deal with Pharaoh Exod. 7. 7. that he was a good while before he got Israel released and it teacheth how to date and lay the occurrences of his eightieth year CHAP. VI. GOD proclaimeth himself JEHOVAH The faithful one of his Promise he had revealed himself to Abraham Isaac and Jacob by the name of El-shaddai The God almighty and they relied upon his all-sufficiency being fully perswaded that what he had promised he was able to perform as Rom. 4. 21. And now he cometh to glorifie another attribute of his namely his truth and faithfulness in making good what he had promised Moses goeth about as if he would reckon the heads of all Israel but he only nameth three tribes and that not only because in the third namely in the tribe of Levi his story fixed upon Moses and Aaron the men that he looked after but also because he would only name the most scandalous of all the twelve Reuben the incestuous with his Fathers wife and Simeon and Levi the murderers of Shechem that he might shew their intire conversion and magnifie Gods mercy in their pardon and lay this in the very entry of the now building Church for a comfortable copy for penitents to look after as the four women are mentioned in the beginning of the Gospel in Mat. 1. for such another purpose CHAP. VII VIII IX X. to Ver. 21. MOses beginneth to work miracles and to bring plagues upon Egypt his rod is turned into a Crocodile the waters in which the childrens blood had been shed is turned into blood Their great deity Nilus is plagued first The plague of Frogs they go up even over all the land and raven upon the very bodies of men As Moses brought real Frogs upon Egypt so the Inchanters bring magical Frogs upon Goshen The plague of lice at which the Magicians are at a non-plus and blaspheme horridly against Jehovah when they say This is the finger of God but not of Jehovah The plague of noysom beasts Flies Wasps Snaks c. Now God separateth betwixt Israel and Egypt betwixt whom there had been no difference in the preceding plagues The plague of Murrain upon Beasts Boils upon Men and Hail upon the Land and Locusts CHAP. XII to Ver. 21. THE beginning of the year is changed the Passover is instituted and commanded although the story of its institution be set after the plague of darkness yet was it commanded before the plague of Darkness came and it may be before the plague of Hail or Locusts came for assoon as ever the Darkness is over and any Egyptian can stir Pharaoh sendeth for Moses Chap. 10. 24. and after some smart speeches betwixt them Moses telleth him of the Slaughter of the first-born that it should be the very next night Chap. 11. 4 8. so that the Darkness did but end on the very morning of Passover day and it had been upon the Egyptians the eleventh twelfth and thirteenth days of the month and the Passover was on the fourteenth Now the command for the Passover was given to Moses before the tenth day of the month at least Chap. 12. 3. if not on
went thither he saith not at all And now to take up what we have to observe upon these things that have been spoken 1. It is true indeed as Tacitus witnesseth that Pallas the brother of Felix who had been Claudius his great favorite and so Nero's also in Claudius time did wane and decrease somewhat in his favour in a very short time after his entrance into his reign but he was not utterly laid flat and out at all till after Poppaea came into favour and amorousness who forwarded the death of Agrippina and the bringing down of those that were of her party as Pallas was Therefore the power of Pallas with the Emperour seemeth to be expired in Nero's fifth year in which Agrippina was slain And by this account we cannot extend Felix his escape for his brother Pallas his sake beyond Nero's fourth Year For considering Poppaeas prevalency with the Emperour when once she became his Paramour and considering her detestation of Agrippina and her faction of which Pallas was the chief we cannot cast Felix his discharge for Pallas his sake beyond Nero's fourth 2. Paul lay two years prisoner at Caesarea under Felix Acts 24. 27. After two years Portius Festus came into Felix room Many are the conjectures about these two years Baronius saith it was Expleto biennio Neronis Magister Historiae Scholasticae saith it was Biennium ab accusatione Felicis a Judaeis A Lapide cares not to think that Biennium hoc inchoandum a praefectura Felicis in Judaea nam ante illud praefuerat Trachonitidi Batanaeae Gaulonitidi c. But it is most proper to hold that these two years mean the time of Pauls being a prisoner under Felix from the time of his apprehension under Lysias the chief Captain till Felix his going out of his Government and so it is held by Beda Beza Salmeron Onuphrius and others And this is so proper and suitable to the intent and discourse of Luke that it needeth no illustration or proof of it and it is most agreeable to the Scriptures manner of accounting in all other places These two things then being thus concluded on it will follow that Pauls apprehension was in Nero's second and Felix went out of Office in Nero's fourth before Poppaea was yet got into her potency And the accounting of Pauls two years imprisonment under Felix to be thus At Pentecost in Nero's second he is apprehended and at Pentecost in Nero's third he had been a year prisoner and at Pentecost in Nero's fourth his two years are up and that spring it was that Felix went out of Office and went to Rome to make his answer and Pallas his brother not yet utterly out of favour makes his peace And now let us draw up the Chronology of Nero's time to the full according to these evidences and as referreth to our occasion CHRIST 55 NERO. 1 Paul at Ephesus Goeth to Macedonia Creete Greece to Macedonia again and wintreth in Nicopolis CHRIST 56 NERO. 2 Paul at Macedonia till Easter then goeth up to Jerusalem and is apprehended at Pentecost and from that time till the year go out is a prisoner CHRIST 57 NERO. 3 Paul a prisoner all this year under Felix CHRIST 58 NERO. 4 Felix removed Festus cometh in Paul shipped towards Rome but wintreth by the way Poppaea in Nero's eye and becomes his Minion CHRIST 59 NERO. 5 Festus Governour of Judea Paul after wintering in his journey cometh to Rome and this is the first year of his imprisonment there Nero killeth his Mother Agrippina CHRIST 60 NERO. 6 Festus Governour of Judea Pauls second years imprisonment at Rome CHRIST 61 NERO. 7 Festus Governour of Judea CHRIST 62 NERO. 8 Festus Governour of Judea Nero marrieth Poppaea CHRIST 63 NERO. 9 Festus Governour It may be Albinus came in sometime this year and then was James the less slain this year CHRIST 64 NERO. 10 Albinus Governour of Judea CHRIST 65 NERO. 11 Florus Governour of Judea CHRIST 66 NERO. 12 CHRIST 67 NERO. 13 Florus Governour of Judea The Wars begin CHRIST 68 NERO. 14 Nero dieth having reigned 13. years and 8. months ACTS Chap. XXI from Ver 17. to the end of the Chapter PAUL cometh to Jerusalem at the feast of Pentecost when the City was now full of conconflux to that festival He resorteth instantly to James the residentiary Apostle of the Circumcision for holding correspondency sake and there he shews him the manner and fruit of his Ministry among the Gentiles Which both by James and the Elders that were with him is well approved of as to the thing it self but they certifie him of what complaints they heard from the Jews against him for crying down the rites of Moses especially Circumcision That thou teachest all the Jews which are among the Gentiles to forsake Moses saying that they ought not to circumcise their Children ver 21. Now because thousands of the Jews which believed were yet zealous of the Law this gave much offence But did Paul teach thus or not No doubt he did and it behoved him so to do nor does nor can James except against the Doctrine for though it is true that he and Paul and the other Apostles permitted compliance with some of the Jewish rites for peace sake for a while as there is an example in this very place yea Paul himself circumcised Timothy upon that reason yet the use of Circumcision as these that stood upon it used it was utterly inconsistent with the Gospel Hear this Apostles Doctrine Behold I Paul say unto you that if you be circumcised Christ shall profit you nothing For I testifie again to every man that is circumcised that he is a debtor to the whole Law Gal. 5. 2. A converted Jew would have his Son circumcised Paul asks him a reason what can he answer but it looks after some justification by it as their own Authors speak their thoughts He that is circumcised is perfect And He that is circumcised shall not go to Gehinnom And I said unto thee in thy blood live Ezek. 16. 6. This is the blood of Circumcision c. Tanchum in Gen. 17. 18 c. They looked indeed upon Circumcision as an admission into the Covenant and thereupon the Father of the Child at his Circumcision constantly used these words Blessed be thou O Lord our God who hast sanctified us by his Commandments and commanded us to bring the Child into the Covenant of our Father Abraham And they that stood by said As thou hast brought him into the Covenant so bring him into the Law and into the Bridechamber Jerus in Beracoth fol. 13. col 1. But withall they looked upon this Covenant as a Covenant of works for as we observed before they reputed Abraham himself so justified Good cause therefore had Paul to stand out against the convert Jews Circumcising their Children as whereby the Doctrine of Justification by faith was utterly enervated and made of no effect And here by the way let us conceive we
into the state of Grace must be born of the Spirit Baptism is Gods Ordinance for the former purpose and it is necessary for that end ratione praecepti and we must obey God in it The Spirit is Gods operation for the latter purpose and it is necessary ratione medii and we must attend on him in his way for it Vers. 6. That which is born of the flesh is flesh Christ in the former words had declared the manner of the New birth and here he speaks of its dignity comparing it with the birth-priviledge of descent from Abraham For though as to outward honour and prerogative that had something and that not a little in it yet that birth was but according to the flesh and what conduced it towards entring into the Kingdom of Heaven which was spiritual But he that is born of the Spirit is spiritual c. And thus he is still winding up Nicodemus higher from his gross and carnal apprehensions concerning the Kingdom of God and days of Messias Vers. 8. The wind bloweth where it listeth c. For the clearing of our Saviours argumentation here which is somewhat obscure we are to observe these things 1. That by this comparison he goeth about both to confirm the truth of the doctrine of the New birth which he had delivered and also something to clear the manner of its being or coming to pass 2. The comparison seemeth not made between the wind and the new birth but between the wind and one anew born for observe the application So is not the birth of the Spirit but every one that is born of the Spirit yet is the application to that work it self not to be excluded The comparison therefore runneth thus As the wind blowing at its own liberty thou hearest the sound of it and so art sensible of the stirring of such a thing but knowest not how it blows or what becomes of it even so is every one that is born of the Spirit the Spirit worketh this product of the new birth in whom and when it pleaseth and he upon whom the thing is wrought findeth by the change and effects in himself that such a thing is done but he cannot tell how it is come to pass and actuated and to what progress and efficiency it will grow And so doth Christ explain to the sensual and gross understanding of Nicodemus the truth of the things that he had spoken in as plain notions as they could be uttered First He asserteth the truth and reality of the New birth a thing to be as well perceived by the fruits and consequences of it as the wind by the sound 2. That the Spirit doth work this by as free an agency and unlimited activity as the wind doth blow at its own liberty without confinement or restraining 3. That this work is inscrutable and past the fadoming of humane reason as is the way of the wind where it begins and where it terminates Vers. 10. Art thou a Teacher of Israel c. Talmud Torah or the teaching of the Law in Israel was in so high esteem amongst them and that most deservedly had they gone the right way to work that they prized nothing at a higher value nay nothing of an equal dignity with it They esteemed it the most precious of all the three Crowns that the Lord had bestowed upon Israel The Crown of the Kingdom the Crown of the Law and the Crown of the Priesthood They weighed it against any one of the Commandments nay against all the Commandments and it out weighed them all For they had this received position 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amongst all the Commandments there is not one Commandment that is parallel to the learning and teaching of the Law but that is equal to all the Commandments put together Maym. in Talm. torah per. 3. Now there were four sorts of Teachers and teaching of the Law among them 1. In every City and Town there was a School where Children were taught to read the Law and if there were any Town where there was not such a School the men of the place stood excommunicate till such a one was erected 2. There were the publick Preachers and Teachers of the Law in their Synagogues Act. 15. 21. most commonly the fixed and setled Ministers and Angeli Ecclesiae and sometime learned men that came in occasionally as Act. 13. 14. 3. There were those that had their Midrashoth or kept Divinity Schools in which they expounded the Law to their Scholars or Disciples of which there is exceeding frequent mention among the Jewish writers especially of the Schools of Hillel and Shammai Such a Divinity professor was Gamaliel Act. 22. 3. 4. And lastly The whole Sanhedrin in its Sessions was as the great School of the Nation as well as the great Judicatory For it set the sense of the Law especially in matters practical and expounded Moses with such authority that their gloss and determination was an ipse dixit a positive exposition and rule that might not be questioned or gainsaid Of this company of the great Doctors and Teachers of the Sanhedrin Nicodemus was one and it may very well be conceived that he kept a Divinity School as other of the great Doctors did and so he was doubly a Teacher of Israel and yet knew not these first principles of Religion But whether he kept a Divinity School or no as he was a member of the Sanhedrin he was in place of the highest Teachers of the Nation and this retortion that our Saviour puts upon him is parallel to that that the Apostle useth Rom. 2. 21. Thou that teachest others teachest thou not thy self §. And knowest not these things The Divinity of the Jews which they taught and heard in their Schools was as far out of the rode of such doctrine as Christ teacheth here as it is from England to Jerusalem For though some of them stuck not to say that the Law might be expounded 72 ways yet in all their Expositions the Doctrine of Regeneration and the work of Grace was little thought on or looked after To omit their manner of expounding by Rashe sophe tebhoth Gematria Notericon Atbash Kabbalah and such wild kind of commenting as was ordinary among them the best Divinity that was to be had with them was but to instruct them in carnal rites and to heighten their Spirits to Legal performances They would speak and teach indeed concerning repentance and mortification and such kind of Doctrines but all was to promote their own Legal righteousness in such things and actions the more Their Divinity that they taught and learned was generally to this tenour To build upon their birth priviledge from Abraham Mar. 3. 9. To rest in the Law Rom. 2. 17. To rely upon their own works Mark 19. 20. Luke 18. 11. Gal. 4. 21. 5. 4. To care for no other faith but historical Jam. 2. 19. To patter over prayers as efficacious ex opere operato Maym. In
all appearing exceeding rare ever since the death of the last Prophets or thereabout And upon this reason I cannot but hold that this miraculous virtue was but of a later date because miracles and Angels had not been so conspicuous among them till near Christs coming Vers. 5. A certain man which had an infirmity 38. years Our Saviour is pleased to choose out for his cure a man and malady of the longest languishing and of the greatest unlikelihood of recovery If we run back these eight and thirty years to the first beginning of his infirmity we shall find that he was entred into this his disease seven years and an half before Christ was born for Christ was now compleat thirty years old and an half and it may be his disease was as old as was this virtue of Bethesda waters It began upon him immediately after the Temple was finished and completed by Herod as it will appear to him that will calculate and compute the times Now I should assoon date this healing virtue of Bethesda from about those times as any times I can think upon For as the providence of God did bring on and usher in the coming of the Messias when it drew near by several dispensations and degrees so the bringing of the Temple to the highest glory that ever it must have but only that the King of glory came into it and the restoring of Angelical and miraculous administrations were not the least of those dispensations But be it how it will whether the mans disease were as old as the pools virtue or no it was so old as doubtless the oldest in all the pack and as to glorifie the power of Christ most singularly in the healing of it Vers. 6. He saith unto him Wilt thou be made whole Christ doth not question this as doubting of his desire but to stir up his faith and expectation His lying and waiting there so long did resolve the question That he would be made whole but the greater question was Whether he had faith to be healed as Acts 14. 7. and that our Saviour puts to trial by this interrogation Vers. 8. Iesus saith unto him Rise take up thy bed and walk Here is a question also not unjustly moved Why would Christ injoyn him to carry his bed on the Sabbath day It was contrary to the letter of the Law Jer. 17. 21 22. Bear no burden on the Sabbath day c. It was extreamly contrary to their Traditions For bringing a thing out and in from one place to another was a work and one of the special works forbidden to be done on the Sabbath day Mayim in Shab per. 12. And he that carryeth any thing on the Sabbath in his right hand or left or in his bosom or upon his shoulder he is guilty Talm. in Sab. per. 10. And it was dangerous to bring him either to whipping or to suffer death The most general answer that is given is that Christ would have him hereby to shew that he was perfectly and entirely healed when he that could not stir before is able now to carry his bed and so by this action at once he gives a publick testimony of the benefit received and an evident demonstration of the perfectness of the cure But both these might have been done abundantly only by his walking sound and well seeing that he could not walk nor stir of so long before A man that had been so diseased so long a space and had lain at these waters so great a time for him now to walk strongly and well would shew the benefit received and the cure done as well as walking with his bed on his back There was therefore more in this command of Christ than what did barely refer to the publication of the miracle and that may be apprehended to have been partly in respect of the man and partly in respect of the day In respect of the man it was to trie his faith and obedience whether upon the command of Christ he durst and would venture upon so hazardous an action as to carry his bed on the Sabbath day which might prove death or sore beating to him and he relies upon the word of him that commanded and casts off fear and does it And to this sense his own words do construe the command when the Jews question him upon the fact He that made me whole gave me warrant to do it for he bad me and said Take up thy bed and walk He whose power was able for such a cure his word was warrant for such an action And as our Saviour stirs up his faith in his question before Wilt thou be made whole so he tries what it is in this command Take up thy bed and carry it home for so we must construe that Christ ment by walking from the like expression Mark 2. 9. with vers 11. In respect of the day it was to shew Christs power over the Sabbath And as in healing of the palsick man Mark 2. 9. he would not only shew his power over the disease but also over sin and so forgave it So it pleased him in this passage to shew his power over the Sabbath to dispence with it and to dispose of it as he thought good as he shewed his command over the malady that he cured And here is the first apparent sign toward the shaking and alteration of the Sabbath in regard of the day that we meet withall and indeed a greater we hardly meet with till the the alteration of the day came To heal diseases and to pluck off ears of corn for necessary repast on the Sabbath day had their warrant even in the Law it self and in all reason but to enjoin this man to carry his bed on that day and to bear it home whereas the bed might very well have lain there till the Sabbath was over and his home was no one knows how far off certainly it sheweth that he intended to shew his authority over the Sabbath and to try the mans faith and obedience in a singular manner It was easie to foresee how offensive and unpleasing this would be to the Jews for it stuck with them a long time after Joh. 7. 23. and how dangerous it might prove to the man himself and yet he purposely puts him upon it that he might hereby assert his own divine power and God-head as it appeareth by his arguing for it when they cavil at him all along the Chapter Even the same power that could warrant Abraham to sacrifice his own son and Joshua to march about Jericho on the Sabbath day Vers. 14. Afterward Iesus findeth him in the Temple c. The Faith and Obedience of the man upon Christs command though it were of so nice consequence do argue to us that his appearance at the Temple was to render his thanks for the great benefit he had received The poor wretch had hardly been at this Temple for eight and thirty years together the date of Israels wandring
Cains and his desert of punishment proportionable for Cain had slain but one man and but the body but he by his evil example had killed old and young and their very souls and therefore he maketh his complaint to his two wives that had brought him to it CHAP. V. A Chronicle of 1556 years and all the years are reckoned compleat but only Noahs five hundreth year in vers 32. Vers. 3. Seth born in Original sin the Father of all men in the new world after the flood Numb 24. 17. Vers. 23. Enoch liveth as many years as be days in a year Those that lived nearer the flood lived the longer unmarried because they would not generate many children for the water Vers. 29. Noah a comforter because in him liberty should be given to the World to eat flesh CHAP. VI. In the general corruption of the World Noah the eighth person in descent from Enoch in whose time profaneness began as 2 Pet. 2. 5. Escapeth the abominations and desolation of the times CHAP. VII VIII IX The flood the Beasts in the Ark live without enmity which sheweth how the words Gen. 3. 15. about enmity with the Serpent are to be understood the Serpent and Noah are now friends each to other this is alluded to Esay 11. 6 7. Noah is in the Ark just a compleat and exact year of the Sun but reckon'd in the Text by the Lunary Months Universal darkness all the forty days rain The door of the Ark under water The Ark draweth water eleven cubits The waters when they came to abate while they lay above the Mountains fell but one Cubit in four days but far faster afterward After their coming out of the Ark for a whole half year together Noah and his family and all the Creatures live upon provision that was still in the Ark for they came out just upon the beginning of Winter when there was neither grass corn nor fruits till another spring The forbidding to eat flesh with the blood condemneth the Doctrine of Transubstantiation CHAP. X XI Seventy Nations dispersed from Babel but not seventy Languages the fifteen named in Act. 2. were enough to confound the work and they may very well be supposed to have been the whole number Sem as he standeth in the front of the Genealogy of the new world hath neither Father nor Mother named nor beginning of days nor end of life Nahors life is shortned for Idolatry CHAP. XII Abraham at 75 years old receiveth the promise and cometh into Canaan and just so many years did Sem live after Abrahams coming thither and so might well be Melchizedeck in Chap. 14. Vers. 6 7. Abraham buildeth an Altar near if not upon Mount Gerizim the hill of blessing and vers 8. Another Altar he buildeth near unto if not upon Mount Ebal the hill of cursing Deut. 27. And so taketh possession of the land by faith in the very same place where his sons the Israelites did take possession of it indeed Josh. 8. 12. c. 30. Vers. 11. When he is ready to enter into Egypt whither famine drave him as it did his posterity afterward he is afraid of his life in regard of Sarah who being a white woman would soon be taken notice of by the Egyptians who were Blackmoors This was one main inticement to Josephs Mistress to cast an eye of lustfulness upon him because he was a white Man and she a Moor. Of the same complexion was Pharaohs daughter whom Solomon took to wife of whom that in the first and literal acceptation is to be understood which spiritually is to be applied to the Church Cant. 1. 5 6. I am black but comly and I am black because the Sun hath looked on me and that Psal. 45. 13. The Kings Daughter is all glorious within for she was a Blackmoor without Vers. 20. Pharaoh plagued for Sarah's and Abrahams sake who was an Hebrew Sheepherd giveth charge to the Egyptians making it as it were a law for time to come that they should not converse with Hebrews nor with forrain Sheepherds in any so near familiarity as to eat or drink with them which the Egyptians observed strictly ever after Gen. 42. 32. 46. 34. CHAP. XIII Abraham and Lot quarrel and part in the valley of Achor and this is at the very same time of the year that Israel came into the Land viz. in the first month of the year or Abib CHAP. XIV Noah in the blessing of his son Sem maketh him in a special manner Lord of the Land of Canaan Gen. 9. Hither therefore came Sem and built a City and called it after his own peaceable condition Salem here he reigned as a King but so quietly and retiredly as that he was a Priest also In this sequestration of the father from worldly cares and affairs Elam his eldest son and heir apparent though he were seated far distant in the East yet it concerneth him to have an eye to Canaan and how matters go there for the land by bequest of his grand-father Noah descended to him as by the Common Law This title bringeth Chedorlaomer an heir of Elam from Persia into Canaan when the five Cities of the plain rebel Into this war he taketh three partners younger brothers of the House of Sem Amraphel of Arphaxad King of Chaldea Arioch of Lâ—d King of Ellasar bordering upon Babylonia and Tidal of Assur King of Nations and late built Niniveh These four thus banded together and all children of Sem and all in claim of his land against the usurping Canaanites are resolved to march over and so they do all that Country both within Jordan and without Their first inrode is upon the Rephaims that lay most North and lay first in their way and so over run the Zuzims in Ammon Emims in Moab Horites or Hivites that were Troglodytes or dwelt in the rocky Caves of Mount Seir in Edom as Jer. 49. 10. Obad. ver 3. And all the Canaanites South-East and full South to Hazezon Tamar a point below the dead Sea There they turn in to the land of Canaan properly so called and as they had subdued all the Countries from North to South without Jordan so now they intend to do from South to North within And so they did but when they were come to Dan the North out-going of the land Abram overtaketh them and conquereth the conquerors and now he is doubly titled to the land namely by promise and by victory This Sem or Melchizedeck observeth upon his return with triumph and perceiveth that it was he and his posterity to whom the Lord had designed that Land in the prophetick spirit of Noah and had refused the heirs that were more apparent in Common Law and reason and therefore he bringeth forth bread and wine the best fruits of the land and tenders them as livery and sâ—isin of it to him whom he perceived that God had chosen and pointed out for the right heir CHAP. XV. All fear of claim
only asks How shall this be c Doubtless she took the Prophecy in its proper sense as speaking of a Virgin untoucht She knew nothing then nor probably any part of the Nation at that time so much as once thought of that sense by which the Jews have now for a great while disguised that place and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. Give me leave for their sakes in whose hands the book is not to transcribe some few things out of that noble Author Morney a a a a a a De Verit. Christ. Relig. cap. 28. which he quotes concerning this grand mystery from the Jews themselves b b b b b b Moses Haddarson in Psa LXXXV Truth shall spring out of the earth R. Jotten saith he notes upon this place That it is not said truth shall be born but shall spring out because the Generation and Nativity of the Messiah is not to be as other creatures in the world but shall be begot without Carnal Copulation and therefore no one hath mentioned his Father as who must be hid from the knowledge of men till himself shall come and reveal him And upon Genes Ye have said saith the Lord we are Orphans bereaved of our Father such an one shall your redeemer be whom I shall give you So upon Zachary Behold my servant whose name is of the branch And out of Psal. CX Thou art a Priest after the order of Melchizedech He saith R. Berachiah delivers the same things And R. Simeon Ben Jochai upon Genes more plainly viz. That the Spirit by the impulse of a mighty power shall come forth of the Womb though shut up that will become a mighty Prince the King Messiah So he VERS XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hath also conceived a Son in her old age THE Angel teaches to what purpose it was that Women either barren before or considerably stricken in years should be enabled to conceive and bring forth viz. to make way for the easier belief of the Conception of a Virgin If they either beside or beyond nature conceive a Child this may be some ground of belief that a Virgin contrary to Nature may do so too So Abraham by Faith saw Christ's day as born of a pure Virgin in the birth of his own Son Isaac of his old and barren Wife Sarah VERS XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. She went into the hill Country c. THAT is to Hebron Jos. XXI 11. For though it is true indeed the Priests after the return from Babylon were not all disposed and placed in all those very same dwellings they had possest before the Captivity yet is it probable that Zachary who was of the seed of Aaron being here said to dwell in the hill Country of Judah might have his House in Hebron which is more peculiarly said to be the City of Aaron's off-spring VERS XLI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Babe leaped in her Womb. SO the Seventy Gen. XXV 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Children leaped in her womb Psal. CXIV 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mountains skipped That which is added by Elizabeth Vers. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The babe leaped in the womb for joy signifies the manner of the thing not the cause q. d. it leaped with vehement exultation For John while he was an Embryo in the Womb knew no more what was then done than Jacob and Esau when they were in Rebecca's Womb knew what was determined concerning them a a a a a a Hieros Sotah fol. 2. 3. At the Red Sea even the infants sung in the wombs of their Mothers as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. LXVIII where the Targum to the same sense Exalt the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye infants in the bowels of your Mothers of the seed of Israel Let them enjoy their Hyperboles Questionless Elizabeth had learnt from her Husband that the Child she went with was designed as the fore-runner of the Messiah but she did not yet know of what sort of Woman the Messiah must be born till this leaping of the infant in her womb became some token to her VERS LVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abode with her three Months A Space of time very well known amongst the Doctors defined by them to know whether a Woman be with Child or no. Which I have already observed upon Matth. I. a a a a a a Iâ—â—â—moth fol. 33 2. 34. â— 35. 1 c. VERS LIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they called it c. I. THE Circumciser said a a a a a a Schabb. fol. 137. 2. Blessed be the Lord our God who hath sanctified us by his precepts and hath given us the Law of Circumcision The Father of the infant said who hath sanctified us by his precepts and hath commanded us to enter the Child into the Covenant of Abraham our Father But where was Zachary's tongue for this service II. God at the same time instituted Circumcision and changed the names of Abraham and Sarah hence the custom of giving names to their Children at the time of their Circumcision III. Amongst the several accounts why this or that name was given to the Sons this was one that chiefly obtained viz. for the honour of some person whom they esteemed they gave the Child his name Which seems to have guided them in this case here when Zachary himself being dumb could not make his mind known to them Mahli the Son of Mushi hath the name of Mahli given him who was his Uncle the Brother of Mushi his Father 1 Chron. XXIII 21 23. b b b b b b Cholin fol. 47. 2. R. Nathan said I once went to the Islands of the Sea and there came to me a Woman whose first born had died by Circumcision so also her second Son She brought the third to me I bad her wait a little till the blood might asswage She waited a little and then Circumcised him and he lived They called him therefore by my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nathan of Babylon See also Jerusalem Jevamoth c c c c c c Fol. 7. 4. d d d d d d â—ab Jevam. fol. 105. 1. There was a certain Family at Jerusalem that were wont to die about the eighteenth year of their age They made the matter known to R. Johanan ben Zacchai who said perhaps you are of Elie's Lineage concerning whom it is said The increase of thine House shall die in the flower of their age Go ye and be diligent in the study of the Law and ye shall live They went and gave diligent heed to the Law and lived They called themselves therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Family of Johanan after his name It is disputed in the same Tract e e e e e e Fol. 24. 1. whether the Son begot by a Brother's raising up seed to his Brother should not be called after the
q q q Fol. 98. 2. there is a certain beggar called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diglus Patragus or Petargus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor infirm naked and famished But there could hardly be invented a more convenient name for a poor beggar than Lazar which signifies the help of God when he stands in so much need of the help of men But perhaps there may be something more aimed at in the name when the discourse is concerning Abraham and Lazarus who would not call to mind Abraham and Eleazar his servant r r r r r r Gen. XV. one born at Damascus a gentile by birth and sometime in posse the heir of Abraham but shut out of the inheritance by the birth of Isaac yet restored here into Abraham's bosom Which I leave to the judgment of the Reader whether it might not hint the calling of the Gentiles into the faith of Abraham The Gemarists make Eleazar to accompany his Master even in the Cave of Macpelah s s s s s s Bava bathra fol. 58. 1. R. Baanah painted the sepulchres when he came to Abraham's cave he found Eleazar standing at the mouth of it He saith unto him what is Abraham doing To whom he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lieth in the embraces of Sarah Then said Baanah go and tell him that Baanah is at the door c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Full of sores In the Hebrew language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stricken with Ulcers Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His body full of Ulcers as in that Story t t t t t t Taanith fol. 21. 1. They tell of Nahum Gamzu that he was blind lame of both hands and of both feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in all his body full of sores He was thrown into a ruinous house the feet of his bed being put into basins full of water that the Ants might not creep upon him His Disciples ask him how hath this mischief befallen thee when as thou art a just man He gives the reason himself viz. Because he deferr'd to give something to a poor man that begged of him We have the same story in Hieros Peah u u u u u u Fol. 21. 2. where it were worth the while to take notice how they vary in the telling it VERS XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was carried by Angels THE Rabbins have an invention that there are three bands of Angels attend the death of wicked men proclaiming there is no peace saith the Lord unto the wicked x x x x x x â—emidb rabb fol. 245. 4. But what conceptions they have of Angels being present at the death of good men let us judge from this following passage y y y y y y Hieros Kilaim fol. 32. 3. The men of Tsippor said whoever tells us that Rabbi Judah is dead we will kill him Bar-kaphra looking upon them with his head veiled with an hood said unto them Holy men and Angels took hold of the tables of the Covenant and the hand of the Angels prevailed so that they took away the tables They said unto him is Rabbi dead then The meaning of this parabolizer was this Holy men would fain have detained R. Judah still in the land of the living but the Angels took him away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into Abraham's bosom So vers 23. in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not alter the sense but strengthens it The Jewish Schools dispose of the Souls of Jews under a threefold phrase I can hardly say under a threefold state I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the garden of Eden or Paradise Amongst those many instances that might be alledged even to nauseousness let us take one wherein this very Abraham is named z z z z z z Midras Tillin fol. 3. 1. He shall be as a tree planted by the Rivers of waters This is Abraham whom God took and planted in the land of Israel or whom God took and planted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paradise Take one instance more of one of equal fame and piety and that was Moses a a a a a a Tâ—murah fol 11â— 1. When our Master Moses departed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Paradise he said unto Joshua if thou hast any doubt upon thee about any thing enquire now of me concerning it II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Under the throne of glory We have a long story in Avoth R. Nathan b b b b b b Cap. 10. of the Angel of death being sent by God to take away the soul of Moses which when he could not do God taketh hold of him himself and treasureth him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the throne of glory And a little after Nor is Moses his soul only placed under the throne of glory but the souls of other just persons also are reposited under the throne of glory Moses in the words quoted before is in Paradise in these words he is under the throne of glory In another place c c c c c c Pesikta fol 93. 1. he is in Heaven ministring before God So that under different phrases is the same thing exprest and this however made evident that there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the garden of Eden was not to be understood of an earthly but an heavenly Paradise That in Revel VI. 9. of souls crying under the Altar comes pretty near this phrase of being placed under the throne of glory For the Jews conceived of the Altar as the throne of the Divine Majesty and for that reason the Court of the Sanhedrin was placed so near the Altar that they might be filled with the reverence of the Divine Majesty so near them while they were giving judgment Only whereas there is mention of the Souls of the Martyrs that had poured out their blood for God it is in allusion to the blood of the Sacrifices that were wont to be poured out at the foot of the Altar III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Abraham's bosom Which if you would know what it is you need seek no further than the Rhemists our County-men with grief be it spoken if you will believe them For they upon this place have this passage The bosom of Abraham is the resting place of all them that died in perfect state of grace before Christ's time heaven before being shut from men It is called Zachary a Lake without water and sometimes a prison but must commonly of the Divines Limbus patrum for that it is thought to have been the higher part or brim of hell c. If our Saviour had been the first author of this phrase than might it have been tolerable to have lookt for the meaning of it amongst Christian Expositors but seeing it is a scheme of speech so familiar amongst the Jews and our Saviour spoke no other than in the known and vulgar dialect of that Nation the meaning
whether he did not live and dye a Jew as to his Religion in every punctilio of it a a a a a a Megillah fol. â—â— â— R. Zacchai's Disciples asked him where note he bears the title of Rabbi How dost thou attain to old age He answered them I did never in my whole life make water within four Cubits of the place of Prayer I never miscalled my neighbour I never let slip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consecration of a day My Mother was a very old Woman who once sold her Hair-lace and bought wine with it for me to consecrate a day with There is a Tradition that when she dyed she bequeathed to him three hundred Hogsheads of wine and when he dyed he bequeathed three thousand Hogsheads to his sons The Gloss is He that is constant in the consecration of a day by the merit of that obtains Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chief among the Publicans A few things concerning the degree of Publicans I. The Lexicographer tells us that they called those the greater Publicans who redeemed at a certain fixed price the Tax and other Revenues of the Romans these were commonly called the Deciarii b b b b b b Sanhedr fol. â—â— â— These are persons not capable of giving any publick testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shepherds Exactors and Publicans Upon which words R. Gaon hath this passage The Rabbins do not exclude the Publicans upon the account that they exact more than is appointed â—o them for then they would be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exactors But when the King lays a Tax upon the Jews to be required of every one according tâ— the proportion of their estates these Publicans in whose power it is to value every one's Estate will favour some in the mitigation of their Tax and burden others beyond all measure III. There were Publicans to omit those who collected the Taxes in every Town who stood at Gates and Bridges requiring Tribute of all Passengers concerning whom we meet with something in Schabb. c c c c c c Fol. â—â— Where there is also mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greater and the lesser Publican Concerning whom the Gloss speaks thus Sometimes there is a greater Publican to whom it is very grievous to stand at the Bridge all the day long he therefore substitutes an inferior or lesser Publican Let us take this story out of this same Tract d d d d d d â—â—â—â—ob fol. â—â— â— R. Judah R. Joseh R. Simeon and R. Judah ben Garis sitting together R. Judah began and said O how great are the works of this Roman Nation they build Streets and Bridges and Bagnioes R. Jose held his tongue and said nothing But R. Simeon ben Jochai answered and said whatsoever they have built they have built it for their own advantage They have built Bridges that they might gain a Tolle by them R. Judah ben Garis went and told this to the Roman Empire who thus decreed Let R. Judah who hath magnified the Empire be promoted Jose that held his tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I imagine ought to be rendred Let him be banisht to Cyprus And for Simeon that reproacht it let him be killed Simeon hearing these things betook himself into a Cave and there lay hid with his Son for the space of thirteen years Now as to what order or degree amongst the Publicans our Zaccheus held it is neither easie nor tanti to determine it The title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chief among the Publicans will hardly bear it that he was one of those that received Toll or custom at Bridges though even amongst those there were who had the title of the greater Publicans He may rather be esteemed either of the first or the second Classe of those I have already named In either of those it was easier for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to raise false accusation against any which he chargeth himself with than at the Bridge or so VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The half of my goods I give to the poor I. A Distribution amongst the poor of those goods that had been ill got was necessary In Sanhedrin e e e e e e Fol. 25. 2. there is a discourse of restitution and distribution of dishonest gains especially what wealth had been got by Merchandise of fruits of the seventh year which was forbidden And this is the form of restitution J. N. the Son of N. scraped up such a summ by the fruits of the seventh year and behold I bestow it all upon the poor II. Alms were to be given to the poor out of wealth honestly acquired but according to the rules and precepts of the Rabbins they were not bound to bestow above one fifth part f f f f f f Rambam in Peah cap. 1. As to what help is to be afforded by Mammon there is a stated measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. a fifth part of his Mammon No one is bound to give more than one fifth And they say That it is decreed in Usha that a man should set apart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fifth part of his estate according to the command This fifth part was so stated and decreed That 1. so far they ought to go upon the account of a command 2. No man is bound by the Law to go further But 3. He may do more if he please on his own accord Which this Zaccheus did in a large and generous measure The restitution of four fold for his Sycophancy agreed with the Law about theft VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This day is salvation come to this house IT is said Vers. 7. That they all murmured that Christ was gone to be guest with a man that is a sinner What then did they think of the house it self that belonged to this sinner Do we think they would enter in when they despised any thing that belonged to Publicans Perhaps that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaccheus stood and said may seem to hint that he came forth and stood talking with those that were without doors and would not enter However if we well consider how meanly they accounted of the house of a Publican we may the easilier understand what the meaning of that expression is this day is salvation come to this house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forasmuch as he also is a Son of Abraham That is say most the Son of Abraham by Faith which indeed is most true But I doubt however that this is not directly the sense of these words For I question whether the Jews knew of any kind of relation to Abraham but that which was according to the flesh and by way of stock and off-spring The Son of Abraham by Faith was a notion unknown and I scarce believe our Saviour would speak to them in an unintelligible dialect To which we may add that if it had
been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former clause we might the easilier have inclined to that sense and applied it to his conversion by which he was made a Son of Abraham by Faith It would argue that his relation to Abraham was changed and become other than what it was before so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former clause argued the condition of the house altered But whereas it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is and not he is made a Son of Abraham I would take it in the same sense with that Chap. XIII 16. This Woman being a Daughter of Abraham that is in the literal sense of it as if he should say Although you murmur having this chief Publican in so much contempt and indignation as if he was an accursed thing yet is he of the seed of Abraham as well as you your selves He is not an Heathen Publican but an Israelite and seeing the Son of Man cometh to seek and to save that which is lost especially the lost sheep of the house of Israel Salvation is come to his house this day for he also is a Son of Abraham VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because they thought that the Kingdom of God should immediately appear g g g g g g Midras Schir fol. 7. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The time draweth nigh that the Kingdom of Heaven shall be revealed We have observed elsewhere that it was the Nations universal opinion that that very time wherein Christ did appear was the time wherein they expected the coming of Messiah being so taught by the Prophesie of Daniel Which however the more modern Jews would now indeavour to evade as also other more illustrious Predictions that concern our Jesus yet were those times then more truly and more sincerely interpreted Hence that conflux of Jews from all Nations to Jerusalem Acts II. 5. And to this doth that in some measure attest which the Talmudists relate concerning the Paraphrast of the Prophets that when he went about to paraphrase also the Hagiographa or Holy Writings he was forbidden by Bath Kol a voice from Heaven saying That he must abstain from that for in those Books was the end of the Messiah viz. Dan. IX 26. VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And delivered to them ten pounds THIS Parable of the pounds hath for the general the very same scope with that of the talents Matth. XXV That Noble-man or King that went into a fâ—r Country to receive for himself a Kingdom is Christ in his Gospel going forth to call in the Gentiles to his obedience returning he cuts off the Nation of the Jews that would not have him to reign over them vers 27. And whiles they were now in expectation of the immediate revelation of the Kingdom of Heaven and were dreaming many vain and senseless things concerning it our Saviour by this Parable warns and admonisheth them that he must not look for any advantage by that Kingdom who cannot give a good account of those Talents which God had committed to his trust and improvement h h h h h h Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Talent is the value of sixty pounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A pound is an hundred drachms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A drachm is six oboli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An obolus is six pieces of brass coin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A brasi piece of coin is seven mites VERS XLIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because thou knewest not the time of thy visitation THE Masters dispute the reason of the laying wast of Jerusalem i i i i i i Schabh fol. 119. 2. Abai saith Jerusalem was not destroyed for any thing but the prophanation of the Sabbath R. Abba saith it was not destroyed for any thing but their neglect in reciting their Phylacteries Morning and Evening Rabh Menona saith it was not destroyed for any thing but their not minding the bringing up of their Children in the School Ulla saith Jerusalem had not been destroyed but for their immodesty one toward another R. Isaac saith it had not been destroyed but that they equalled the inferior with the superior R. Chainah saith it had not been destroyed but that they did not rebuke one another R. Judah saith it had not been destroyed but that they contemned the Disciples of the wise men c. But Wisdom saith Jerusalem was destroyed because she knew not the time of her visitation All those great good things that were promised to mankind were promised as what should happen in the last days i. e. in the last days of Jerusalem Then was the Messiah to be revealed k k k k k k Hos. III. 5. Hâ—br I. 2. Then was the Holy Ghost to be poured out l l l l l l Joel II. 28. Acts II. 17. Then was the Mountain of the Lord to be exalted and the Nations should flow in to it m m m m m m Isai. II. 2. In a word then were to be fulfilled all those great things which the Prophets had foretold about the coming of the Messiah and the bringing in of the Gospel These were the times of Jerusalem's Visitation if she could have known it But so far was she from that knowledge that nothing was more odious nothing more contemptible than when indeed all these ineffable benefits were dispensed in the midst of her Nor indeed were those times described before hand with more remarkable characters as to what God would do than they were with black and dreadful indications as to the perversness and obstinacy of that people They were the best of times and the worst generation lived in them In those last days of that City were perillous times 2 Tim. III. 1. Departing from the faith 1 Tim. IV. 1. Scoffers of Religion 2 Pet. III. 3. In a word many Antichrists 1 John II. 18. So far was Jerusalem and the Nation of the Jews from knowing and acknowledging the things that belonged unto their peace CHAP. XX. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chief Priests and the Scribes with the Elders SO it is in Mark XI 27. but in Matth. XXI 23. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chief Priests and Elders of the people Now the question is who these Elders should be as they are distinguisht from the Chief Priests and the Scribes The Sanhedrin consisted chiefly of Priests Levites and Israelites although the original precept was for the Priests and Levites only a a a a a a Maimon in Sanhedr cap. 2. The command is that the Priests and Leviies should be of the great Council as it is said thou shalt go unto the Priests and Levites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if such be not to be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although they were all Israelites behold it is allowed None will imagine that there ever was a Sanhedrin wherein
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
to have been among the Jews illustrated by examples p. 806 807. They translated the Old Testament so as to favour the Manners Traditions Ordinances and State of the Jewish Nation p. 806 807. It s not an accurate pure Version even the Jews being Judges p. 807 808. Objections answered p. 808 809. Whence not the Greek Version but the Hebrew Text was read in the Synagogues of the Helenists p. 808. By what Authors and Councils it might probably be that the Greek Version came forth which obtains under the Name of the Seventy performed with more craft than Conscience why therefore did the Apostles and Evangelists use it 809 to 811 Sheaf first Fruit Sheaf where and how reaped p. 38 52. When to be offered p. 184. The manner of reaping it 618 619 Sheep Gate or Probatica was not near the Temple contrary to the Jewish opinion 507 Shekel of what parts and value it was p. 343 1204. The reason of the Gift of half a Shekel as used in the Temple p. 1204 1205. Why the half Shekel was to be paid at the age of twenty years and not before 1206 Shepherd Christ a great Shepherd described 573 574 Shezor a Town in upper Galilee Page 77 Shibin not far from Zippor 76 Shoos and Sandals not the same against Beza and Erasmus 178 Shops or Tabernae where things were sold for the Temple where situate 512 Shosbenuth or Shosbenim what 527 Sichem why called Sycbar 506 Signs are for a fit generation p. 191. Meer Signs or Miracles were never wrought by our Saviour p. 1104 Signs of the Heaven and Air and of the coming of the Messiah what p. 203. Signs of Christs coming what from the Doctrine of the Jews 240 241 Siloam a sweet and large Fountain where situate and which way it empâ—led it self p. 25 26 508 509. Silâ—am taken for part of Jerusalem 441 Simon Magus who he gave out himself to be and what the Samaritans accounted him 676 677 Sin is not to be remitted after death p. 190. How a Man may know whether it be pardoned to him p. 1071 1072. Deadly Sin what it is p. 1093 1094 c. Sin is the more desperately deadly by how much it is the more desperately wilful p. 1098. Sin of the Devil what it was p. 1098. Sin against the Holy Ghost why more grievous than that against the Son p. 1130. Believers punished for Sin against the opinion of the Antinominians p. 1226. God stints the time of Mens rising from the Death of Sin which slipped is not to be retrieved p. 1238 1239. Sin unto death and Sin against the Holy Ghost how distinguished p. 1253. Sin of the Devils wretched being beyond pardon p. 1305. God's letting Men go on uninterrupted in their Sin is the greatest punishment they can have here p. 1310 1311. What to think of Saints dying with some Sin unrepented of 1343 1344 Sindon was a Cloak made with Linnin and hung with Fringes 354 355 Singing of Psalms was one part of Prophesie p. 785. See Psalms Singular and Disciple what They are Terms sometimes confounded and sometimes distinguished 433 Sinners there is nothing more desirable to God Christ and Angels than the repentance of a Sinner p. 1269. What it is that moves God Christ and Angels to desire this 1270 Sins of wicked Men are set down in Scripture that we may avoid them 1306 Sion was the upper City on the North part of Jerusalem p. 22 23 24. After the return from Babilon it was constantly called the upper Town 23 Sippor or Zippor a City encompassed with a Land flowing with Milk and Hony noted for warlike affairs an University many Synagogues and many famous Doctors 74 75 Sirbon a Lake like that of Sodon 9 Sitting after the days of Rabban Gamaliel was the posture of Learning 396 Sitting at Table what the manner among the Jews 595 596 Slaughter or Cruelty prodigious in the East Indies 1295 Sleep put for Death used hundreds of times among the Talmudists 174 Smelling judging by Smelling supposed by the Jews to be one qualification of the Messiah for want of which Ben-Cozibah was destroyed by the Jews 543 Socoh in Jos. 25. 35. what 51 Socinianism and Quakarism are great Heresies 1280 1281 Solomons Porch what and where 511 512 1034 Son what the Son is bound to do for the Father 200 Son of Abraham by Faith and Nature what 467 Son of David a common term in the New Testament and Talmudick Writings for the true Messias 96 97 Son of God the Messiah acknowledged to be the Son of God by the Jews though not by Nature but by Adoptlon p. 269 270. He is put for the Messias frequently p. 351. Son of God and Messiah or Christ are convertible terms against the Jews Page 385 548 549 Son the word Son is to be added to every Race in Christ's Genealogy 400 Son of Man why this term is attributed to Christ. p. 204. The Son coming in Glory and in the Clouds signifie only Christs taking vengeance on the Jewish Nation 265 Sons of the envious Woman what 52 Sonship or Adoption as referring to God how understood by the Jews 521 533 Sorceresses Women of Israel were generally Sorceresses 244 Sorrows of the Messiah what 351 Soul the Soul is imprisoned and restrained in its actings whilst it is in the Body p. 1092. How the Soul contemplates God p. 1116. Soul put for Life and Person p. 1204 1205. Soul of Man not the Body bears the Image and Resemblance of God and how p. 1284 1285. Whether the Souls of Men are alike p. 1285. The Soul of Lazarus was in Heaven those four days he was dead p. 1352. Where was the Soul of Christ when separate from the body p. 1344. His Soul was like the Souls of other Men in its infusion existence and acting in the Body 1352 Souls of the Jews disposed of by the Jewish Schools under a threefold phrase or state p. 455. The Transmigration or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also the Pre-existence of Souls what p. 569. How to judge of the true quality and worth of Souls p. 1212 1213. Spectra or Apparitions of the Souls of Men believed by the Jews p. 483 1283. Souls of other Men should be dear to us as well as our own p. 1297 1298 1299. Souls of Men in a better state than Devils and whether all Souls be in a savable condition p. 1302. The Pre-existence of Souls some hold it p. 1352. Whether all Souls are equal p. 1353. What doth a Soul instantly after it hath left the Body p. 1354. The Soul doth neither sleep nor dye when out of the Body p. 1355. Souls in the other World are fixed in their place and condition 1355 South Country used for Judea 13 Spain and France what places the Jews understood for them 368 Speaking among the Jews used to be with all possible shortness especially where the thing was plain p. 668. Speaking with Tongues what is meant by it 1157 Spectra or the Apparitions