went indeed to preach but withal he joyned with the Congregation in other parts of Divine Service as he desired that they should joyn with him in that We will alledge but one example having a further hint about this to give hereafter It is said Luke IV. 16. That as his custom was he went to the Synagogue on the Sabbath day and stood up for to read It had been his constant custom to go to that Synagogue of Nazareth his Parish Church every Sabbath day but this is the first time that he Preached there And in the clause He stood up for to read there is more than every one observes He Preached in other Synagogues but he Read in none but this For he that read in the Synagogue was a member of the Synagogue and he by reading shewed that he owned himself and was owned to be one of This. Now what a kind of people the Congregation of Nazareth was we may somewhat guess from that passage Can any good thing come out of Nazareth But plainly enough from what follows in the same story that they would have murthered him because his Doctrine pleased them not vers 29. And yet did he keep himself till then to that Congregation owned himself a member of it read in it as a member of it till his function called him and the fear of his life forced him thence And thus much be spoken of his Publick Devotions from thence we pass to his Gospel Institutions and they speak to the very same tenour that the other did that he held Communion with the Church of the Jews in which he lived Of which I shall give you these four instances I. His Institution of Baptism Think not that Baptism was never used till John Baptist came and baptized It was used in the Church of the Jews many generations before he was born and for the very same end that he used it and it hath been used ever since viz. for Introduction and Admission into the Church The Jews did not only use Baptism in their legal Washings and Purifications but also in the way that we do viz. to admit into their Church There own Records enemies sufficient to our Christian Baptism yet thus far bear witness also to it and an Enemies testimony is a double witness For they tell that when any Proselytes came in from among the Heathen to embrace the Faith and Religion of the Jews they first Circumcized them and when they were whole then they Baptized them and that they so Baptized the whole family where the Master came in even Wife and Children with him So that Baptism of Men Women and Children was no new thing among them when John Baptist came Baptizing but a thing as well known as with us now And hence it was that Christ gave no rule how to Baptize or when to Baptize because they knew the manner and knew that Men Women and Children were Baptized as we know it now It pleaded no precept to Baptize Infants and no example It needed not for Christ took up Baptism as he found it a thing commonly known and it was needful only to give a precept to make it an Evangelical Ordinance As for other circumstances how to Baptize and when to Baptize there needed no such rule since common custom and use of the Ordinance had taught that for many ages before The Parliament makes a Law let every one resort to the publick Congregation on the Sabbath and expresses no more He would be laughed at that in after times should deny that Praying Preaching Singing Psalms c. should not be used in the Congregation because there is no such Command in the Parliaments Act. Common and known custom and the constant use of such things in the Congregation made it needless to insert those particulars And so it is in this case Doth not this speak Christs Communion with the Church of the Jews and his compliance with the publick exercise of their Religion when he would take one of their Ordinances and no one knew who first instituted it among them and make it an Evangelical Ordinance I might speak the like of his Institution of the other Sacrament the Lords Supper but I need to speak no more of that than what I said about his keeping of the Passover before II. His Institution of a standing Ministry under the Gospel speaks also his conformity to the Church of the Jews They had a standing Ministry so would he They ordained their Teachers by Imposition of Hands he ordained the like Ordination Remarkable is that of the Apostle Heb. VI. 2. Observe here the Doctrine of Imposition of Hands in Ordination is a fundamental Point as well as the Doctrine of Faith and Repentance See vers 1. Therefore leaving the principles of the doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God of the doctrine of Baptism and of laying on of hands c. As the Doctrine of Faith is a fundamental point so this That a Gospel principle so this And what a point of Faith it is may be seen by proposing this Question with the Church when the Apostle wrote would propose Whither must we go for instruction when the Apostles and inspired men are gone Why saith the Apostle this is a fundamental Point that Christ hath set up a standing Ministry by Ordination Hence that Evangelical promise and prediction Esa. LXVI 21. And I will also take of them for Priests and for Levites saith the Lord. Not Priests and Levites as they offered Sacrifices at the Temple but as they were the standing Ministry through the Nation And see v. 20. They shall bring all their brethren for an offering unto the Lord. Think you if Christ had despised the current of the publick practise of Religion among the Jews he would have so confirmed to it in a thing of such weight III. His institution of Gods publick worship under the Gospel speaks also the same conformity The publick worship of God among the Jews was twofold At the Temple and in the Synagogues At the Temple Sacrificing Washings Purifyings c. In the Synagogues Reading Preaching Hearing Praying That at the Temple was Ceremonial and that Christ abolished having fulfilled what Ceremonies meant But the worship in the Synagogue was moral and perpetual and so translated by him into the Christian Church In that great Controversie that hath been so much canvased about Church Government I should first lay down this for a foundation which may I conceive be very clearly made good That Christ by himself and his Apostles platforming the model of Churches under the Gospel did keep very close to the platform of Synagogues and Synagogue-worship under the Law This might be shewed by shewing parallel practises in the Apostolick Churches to those that were in the Synagogues As a publick Minister Deacons Reading Preaching Praying Collections for the Poor and Love-Feasts or entertainment of strangers at
need of Explication to bring it to common reason or Analogy of Faith The course I shall take in Explication of it shall first be to clear it from that meaning that is improper and offensive and that carries not probability with it and then to unfold the proper and genuine meaning of it I. The general interpretation of it in the Church of Rome is That his Soul really and I. locally descended into the place of torment but upon some other errand namely as they themselves express it That Christ in his Soul went to Hell to deliver the Patriarchs and all just men there holden in bondage till his death So the Rhemists on Act. II. 27. To this they apply Eph. IV. 9. Now he that ascended what is it but that he also descended first into the lower parts of the Earth Where the same Rhemists He meaneth specially of his descending into Hell Likewise they apply to the same sense 1 Pet. III. 19. By which also he went and preached unto the Spirits in prison And there they go further and say that Christ also preached in Hell and delivered some thence that had been there since the days of Noah Some that were good men but had not believed Noah his word about the flood but when they saw it come believed and were sorry for their error and indeed died by the flood corporally but in the state of salvation and being chastised in the next life for their unbelief were delivered by Christs descending thither Do you not see plainly whither all this ado tends Namely To prove their Purgatory and to maintain the profit they get by it The Doctrine of which business is this That some dying not so bad as to be damned yet not so absolutely good yet as to go to Heaven are sent to Purgatory and there their sins scoured away by fire and torment yet some after an hundred some after two hundred years c. go to Heaven but that the Pope by his power and the Priests by their singing Masses and Dirges can bring them out sooner than otherwise their time should be And hence so vast revenues have been bestowed upon their Monasteries Chappels and Chanteries upon this reason that the Priests there should say Masses and use Dirges and Prayers for the Souls of the Founders to deliver them out of Purgatory And thus they make this Article of Christs descent a matter rather of Profit than of Faith of Mony rather than of Edification And were not profit or worldly advantage in the Wind there would never be such strugling with them to maintain points against reason and religion as there is Some Protestants hold Local descent but under another notion viz. That Christ went to triumph over the Devils and damned To which opinion viz. The Local ascent to speak in gross and to these particular reasons of it First Let us take up the two places last alledged for the first I shall take up afterwards Ephes. IV. 9. Now that he ascended what is it but that he descended first into the lower parts of the Earth Where it is first observable that they conclude Hell to be under the Earth or within it which is a fancy of the Heathen Poets and others that concluded both the place of torment and of happiness to be down in the Earth These men have learned from Scripture that the place of the blessed is above in Heaven and so they refuse that part of the Heathens opinion but retain the other that Hell is under ground Upon what ground who can shew It is neither agreeable to reason nor at all to Scripture Not to reason to imagine a place under ground to be a place for Souls and Spirits which are so far from an earthly substance Not to Scripture which tells us Ephes. II. 2. That the Devil is the Prince of the Air and not dwelling under ground That tells us Rev. XIV 10. That the damned are tormented before the Angels and before the Throne of the Lamb not in the bottom of the Earth or under ground And time will be when there will be no Earth at all and where will Hell be found then May we never know where the place of Hell is but certainly it is a most sensless and irrational thing to hold it to be within this Earth And to take up the words of the Apostle he speaks of Christs ascending and descending And whence did Christ ascend to Heaven Not from Hell but from off the Earth Act. I. And what then means his descending but from Heaven to Earth And whereas he saith To the lower parts of the Earth he compares Earth to Heaven not Earth with it self As if he should say He descended from Heaven to these lower parts of the Earth to dwell among men as the Scripture doth generally expound his descending from Heaven in such a sense 1 Pet. III. 19. By which he went and preached to the Spirits in prison It is plain here S. Peter speaks of Christs preaching by his Spirit in the mouth and Ministry of Noah As I have somewhere explained it These Texts thus spoken to whereby they would prove Christ descended into Hell to preach to and deliver Souls now let us take their opinion in pieces and consider them several And first comes to be observed how improbable ridiculous and irreligious an opinion it is to conceive that the Patriarchs were in Limbo Dato uno absurdo multa sequuntur Yield one absurdity and many more follow So grant this and these rough and rugged absurdities follow 1. That it was almost four thousand years before any Soul went to Heaven Christ died Anno Mundi MMMDCCCCLX but forty short of four thousand and is it not absurd to think Heaven empty all that while At the Creation the Earth the Air the Waters were filled with Inhabitants and Heaven to be a Tenement that stood empty Sure God was a very hard Landlord that would take in no Tenant of so long a time 2. It is as absurd a thing to think a Thief should be the first that went to Heaven For by this Opinion the good Thief did so The house to stand long empty and a Thief that repents but at the last gasp taken in first and Abraham Isaac and Jacob not yet entertained nor admitted there Publicans and Harlots shall enter in before you Yes before you Scribes and Pharisees that shut the door of the Kingdom of Heaven against your selves But for Abraham and Moses and the other antient Prophets and good men that sought after Heaven all their time to be shut out and a Thief and a Robber let in before them this is hardly hansom to conceive 3. It is an absurd thing that Abraham while he lived should be a friend of God converse with God entertain God at his Table and when he is dead he is become a meer stranger to God thrust into a hole where there is no sight of God no communion with him but God and Abraham now are
lost the power of Judging Malefactors p. 1111 1112 c. They had a high conceit of their own Nation p. 1112. They were highly severe and strict about little inconsiderable Customs but very remiss about things of great Moment and Necessity p. 1113 1114. They were rejected by God not only for putting our Saviour to death but before also for their cursed Traditions and crying wickedness p. 1114. The calling in of the Jews expected by some is not probable and why p. 1123. The Jews were dispersed before our Saviours time p. 1144. They were cast off to a reprobate sense before the destruction of Jerusalem p. 1145. They crucified the Lord of Life out of the very Principles of their Traditional Religion p. 1177. The Jews and the Jewish Religion were very corrupt under the second Temple p. 1199 1200. The Church of the Jews was only a child under age till Christ came 1334 Jezabelites impudently oppose the Decrees of the Apostles 695 696 Ignorance and Error the common cause of them is because Men will not know and embrace the Truth 1286 1287 Image of God in Adam what p. 1153. Image of God upon Man not lost by sin though the likeness of God be 1302 Images in the Church of Rome are Idols 1312 1314 Imposition of Hands in ordination a fundamental Point as well as the Doctrin of Faith and Repentance proved from Hebrews 6. 2. 1040 Imputation of the sins or good Deeds of Parents to the Children supposed by the Jews not to be in the days of the Messias p. 569. Imputation of Parents sins to Posterity is real and rational 1316 1317 Incense the way of burning it with the manner of the Priests and Levites getting ready in order thereunto 380 381 Indifferent Things and such as were not sinful of themselves although of humane invention and used in the Jewish worship did not cause our Saviour to leave that communion nor to forsake the way of Worship but he joyned therein rather than he would give offence 1037 1038 1039 c. Infant Baptism argued for 273 274 Infants in the womb supposed by the Jews to be in a capacity to commit some sin 569 570 Institution divine defiled by corruption but not extinguished Page 165 Intercallated Month or Year what 185 226 Interpretation of the Holy Text the judgment of the Jews concerning a just Interpretation 784 Interpreters in the Synagogues stood by the Readers of the Law and Prophets to turn the words of the Hebrew Text into the Language understood by the people at the same time Commenting or Preaching upon the words p. 132 134 707. Interpreters of the Law part of their work what 803 Invention humane less dangerous to be brought into Divine Worship under the Jewish Law than under the Gospel and why 1038 Invisible Things are the greatest things of our concernment 1284 Jod of it s not passing away or eternal duration 137 138 John Baptist in all probability was no Eremite 387 388 John the most punctual of all the four Evangelists especially in giving an account of the Festivals that intercurred between Christ's entrance into his publick Ministry and the time of his death p. 1033. John the beloved Disciple was him to whom the Revelation was delivered 1196 Jordan the waters thereof were opened twelve miles when Israel passed through p. 46. The Country beyond it what p. 363. Little Jordan was from the spring of Jordan to the Lake Samochonitis but from that Lake being much a larger stream it was Jordan the greater p. 62 63 64 298. Jordan had over it two bridges at least besides other passages 492 Jordan-transmarine its division 363 Jose and Joseph are one and the same Name 640 Joshua where buried 373 374 Jot of it s not passing away or eternal duration 137 138 Journey Sabbath days Journey the length of it was two hundred cubits or one mile 485 486 Joy wicked in a strange instance in the Gunpouder Traytors 1184 Joy in Heaven over a sinner that is converted what 1267 Isaiah the Prophet say the Jews was cut in two by Manasses the King 593 Iscariot a Name given to Judas the Traytor whether given before or after his death If after his death it emphatically shews his miserable end p. 176. As a Betrayer he was to have no part in the World to come his going to his place intends his going to Hell 176 177 Iturea its situation 365 366 Juda for Jehuda and why 97 Judaism the twofold sense of the Word p. 1051. The Jews held this Maxim That if a Jew forsook his Judaism he should have no part in the World to come p. 1087. Judaism and Nicolaitism were two Errors on each hand the Gospel into which some Primitive Christians did fall 1097 Judas was present at the Eucharist p. 261. He was carried by the Devil into the Air there strangled and then cast down to the Earth and there burst assunder 264 639 Judea a sight and division of it p. 9. It was priviledged above other Parts of the Land of Israel p. 10. A description of the Coast of it p. 10. The Mountainous Country of Judea what p. 11. The South Country of it what p. 13. The North Coast of it 19 Judges what Benches of them there were among the Jews 755 Judgment Judgment to him that is angry what p. 141 142. Judgment might be unrighteous when the Judging was righteous 1106 Judgment the Day of Judgment put for Christ's coming with vengeance to Judge the Jewish Nation six differing ways of expressing it p. 346. The Last Judgment proved p. 1101 1102 1103 The objections of the Sadducces and Atheists answered p. 1101 c. Noah's Flood was a prognostication and an assurance of the Last Judgment p. 1104. The destruction of Jerusalem is set forth in Scripture terms seeming to mean the Last Judgment p. 1104. The several and providential assurances that God hath given of the Last Judgment p. 1103 1104 1109. The prosperity of wicked Men is an argument of the Last Judgment p. 1105. Assizes are an assurance and a fit representation of the Last Judgment p. 1104 1117 1119. Conscience is an assurance given by God of the Last Judgment p. 1104 1119. The manner of giving the Law is an assurance of the Last Judgment Page 1119 Judgments Capital always began on the Defendants side among the Jews and not on the Accusers p. 609. Judgments were distinguished into Pecuniary and Capital among the Jews 754 Julian the Apostate part of his character or part of what he was and did 1238 Julias There were two Cities of this Name one built by Herod the other by Philip the later was before called Bethsaida where situate 83 Just a just person or the just two sorts of them p. 448. How distinguished from the Penitent p. 449. Just Men distinguished by the Jews into two sorts and to which of them they gave the preference 1266 Justification is a great Mystery in several respects p. 1051 1052. What it is
Synagogues on the Sabbath-day or whether they read them not that is the Hagiographa It is likely that the Sadducees and Samaritans I mean those Samaritans that liv'd about our Saviours time and before might disown the Prophets and the Holy writings much after the same manner and no more For is it at all probable that they were either ignorant of the Histories of Joshua Judges Samuel the Kings and the writings of the Prophets or that they accounted them tales and of no value There were some amongst the Samaritans as Eulogius in Photius q q q q q q Cod. CCXXX tells us who had an opinion that Joshuah the Son of Nun was that Prophet of whom Moses spake that God would raise up to them out of their brethren like to him Do we think then that the History and Book of Joshua were unknown or disown'd by them However I cannot omit without some remarks some few passages we meet with in Sanhedr r r r r r r Fol. 90. 2. The Sadducees asked Rabban Gamaliel whence he could prove it that God would raise the dead from the Law saith he and from the Prophets and from the Holy Writings And accordingly he alledgeth his proofs out of each Book which I hope may not be very tedious to the Reader to take notice of in this place I prove it out of the Law where it is written And the Lord said to Moses Deut. XXXI 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold thou shalt sleep with thy fathers and rise again They say probably it is meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This people will rise up and go a whoring I prove it out of the Prophets according as it is written thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in the dust Isa. XXVI 19. But perhaps say they this may be meant of those dead which Ezekiel raised I prove it out of the Hagiographa according as it is writien The roof of thy mouth is like the best wine for my beloved that goeth down sweetly causing the lips of those that are asleep to speak Cant. VII 9. But perhaps say they it is meant they move their lips in the world I add say they though it is not I confess in the Gemarists Text because reason and sense makes it evident that this ought to be added and the Gloss confirms it Now it would have been a most absurd thing for Gamaliel to have offer'd any proofs of the Resurrection either out of the Prophets or the Hagiographae against the Sadducees if those Books had been either not known or of no authority amongst them And we see that the Books themselves out of which these proofs were brought were not excepted against but the places quoted had another sense put upon them and pleaded for by them s s s s s s Hieros Jevamoth fol. 3. 1. It is a Tradition of R. Simeon ben Eliezer I said unto the Scribes of the Samaritans ye therefore err because you do not interpret according to R. Nehemiah for it is a Tradition of R. Nehemiah's where ever we meet with a word which ought to have the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of it if it have it not you must then put an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of it e. g. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they answer R. Nehemiah but behold it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now those that return this answer to R. Nehemiah if they be the Samaritan Scribes then do they themselves quote the ninth Psalm But further the Book of Ezekiel is quoted by a Samaritan in this story t t t t t t Ellâ—h haddthherim Rabba fol. 292. 2. 3. Rabban Jonathan went to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neapolis i. e. Sychar of the Samaritans A certain Samaritan was in his company When they came to Mount Gerizzim the Samaritan saith unto him How comes it to pass that we are gotten to this holy mountain R. Jonathan saith how comes this mountain to be holy the Samaritan answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was never plagu'd with the waters of the deluge saith R. Jonathan how prove you this the Samaritan answer'd is it not written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son of man say unto her thou art the land not cleansed nor rain'd upon in the day of indignation Ezek. XXII 24. If it were so saith R. Jonathan then should the Lord have commanded Noah to have gone up into this mountain and not have built himself an Ark. We also meet with a Sadducee quoting the Prophet Amos Cholin fol. 87. 1. A certain Sadducee said to a certain Rabbi He that created the Hills did not make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit or the wind And he that created the wind did not make the hills for it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold he that formeth the mountains and createth the wind Amos V. 13. The Rabbi answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou fool go on but to the end of the verse and thou wilt find the Lord of Hosts is his name That passage also is remarkable x x x x x x Schabb. fol. 116 1. They do not snatch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Books and Volums of the Hereticks from the flames they may be burnt where they are The Gloss is The Books of Hereticks i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolaters or those that use any strange worship who wrote out the Law the Prophets and the Holy writings for their own use in the Assyrian character and holy language But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the place renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They snatch not away the Volums and Books of the Sadducees If by Hereticks the Sadducees are to be understood as the latter Gloss would have it then comparing it with the former they had the Law Prophets and the Holy writings writ in the Assyrian Character in the Holy language If by Hereticks the Christians are understood as in the former Gloss for as to the Gentiles there is no room to understand it of them in this place then we see what Copies of the Old Testament the Hebrew-Christians anciently had in use It may be objected that if the Sadducees admitted the Books of the Prophets and the Holy writings with this exception only that they had them not read in their Synagogues how came they to deny the Resurrection from the dead when it is so plainly asserted in those Books To this may be answer'd that this argument might have something in it if it had not been one fundamental of the Sadducees Faith that no article in Religion ought to be admitted that cannot be made out plainly from the five Books of Moses Compare this with that of the Pharisees y y y y y y Gloss in Sanhedr fol. 90. 1. However any person may acknowledg the Resurrection from the dead yet if he does
not own that there is some indication of it in the Law he denies a fundamental So that whereas Moses seemed not clearly and in terminis to express himself as to the Resurrection the Sadducees would not admit it as an article of their Faith though something like it may have occur'd in the Prophets so long as those expressions in the Prophets may be turn'd to some other sense either Historical or Allegorical But if they had apprehended any thing plain and express in the Books of Moses the Prophets also asserting and illustrating the same thing I cannot see why we should not believe they were receiv'd by them It is something of this kind the passage now in hand where we find the Samaritan woman using the word Messias which though it is not to be met with in the Books of Moses yet Moses having clearly spoken of his coming whom the Prophets afterward signaliz'd by the name of the Messias this foundation being laid the Sadducees and the Samaritans do not stick to speak of him in the same manner and under the same title wherein the Prophets had mention'd him But then what kind of conceptions they had of the person Kingdom and days of the Messiah whether they expected the fore-runner Elias or the Resurrection of the dead at his coming as the Scribes and Pharisees did is scarcely credible VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They marvel'd that he talked with the woman THEY marvel he should talk with a woman much more with a Samaritan woman z z z z z z Erubhim fol. 53. 2. R. Jose the Galilaean being upon a journey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am much mistaken if it should not be writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found Berurea in the way to whom he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what way must we go to Lydda She answered O thou foolish Galilean have not the wise men taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not multiply discourse with a woman Thou oughtest only to have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which way to Lydda Upon what occasion this woman should be call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berurea is not our business at present to enquire but that the Reader may know something of her she was the wife of R. Meir a learned woman and a teacher her self a a a a a a Juchasin fol. 40. 2. His wife Berurea was a wise woman of whom many things are related in Avodah Zarah Another story we have of her b b b b b b Erubhin ubi supr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berurea found a certain Scholar reading mutteringly and spurn'd at him c. c c c c c c Kiddushin fol. 7â— 1 Samuel saith they do not salute a woman at all d d d d d d Bâ—mid ir rabba fol. 135. 4. A certain Matron askt R. Eleazar why when the sin of the Golden Calf was but one only should it be punisht with a threefold kind of death he answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a woman ought not to be wise above her Distaff Saith Hyrcanus to him because you did not answer her a word out of the Law she will keep back from us three hundred measures of Tythes yearly but he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the words of the Law be burn'd rather than committed to women e e e e e e Vid. Joma fol â—6 2 Ibid. fol. 240. 2. Let no one talk with a woman in the street no not with his own wife VERS XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Left her water-pot T WAS kindly done to leave her water-pot behind her that Jesus and his Disciples whom she now saw come up to him might have wherewithal to drink VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who hath told me all things that ever I did c. THIS passage doth something agree with the Jewish notion about their Messiah's smelling f f f f f f Sanhedr fol. 93. 2. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall make him of quick scent or smell in the fear of the Lord Isa. XI 3. Rabba saith he shall be of quick scent and shall judg as it is written he shall not judg by the sight of his eyes c. Ben Cozibah reign'd two years and an half and said to the Rabbins I am the Messiah They say unto him it is said of the Messiah that he shall be of quick scent and shall judg let us see if you can smell and judg which when he could not do they killed him The Samaritan woman perceiv'd that Jesus had smelt out all her clandestine wickednesses which she had perpetrated out of the view of men for which very reason she argu'd it with her self that this must be the Messiah And by her report her fellow Citizens are encourag'd to come and see him They see him hear him invite him receive and entertain him and believe in him Is it not probable therefore that they as well as the Jews might have expected the coming of the Messiah about this time if so whence should they learn it from the Jews or from the Book of Daniel VERS XXXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are yet four months and then cometh the harvest THE beginning of the harvest that is the barley-harvest was about the middle of the month Nisan Consult Levit. XXIII 10 c. Deut. XVI 9. Bava Mezia fol. 106. 2. Half Tisri all Marheshvan and half Cisleu is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seeds time Half Cisleu whole Tebeth and half Shebat is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the winter Half Shebat whole Adar and half Nisan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the winter solstice Half Nisan all Ijar and half Sevan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the harvest Half Sivan all Tammuz and half Ab is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Summer Half Ab all Elul and half Tisri is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great heat They sow'd the wheat and spelt in the month Tisri and Marheshvan and so onward Targ. upon Eccles. XI 2. Give a good portion of thy seed to thy field in the month Tisri and withhold thou not from sowing also in Cisleu They sow'd barley in the months Shebat and Adar i i i i i i Gloss. in Râ—sh hashanab fol. 16. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lateward seed or that which is hid and lieth long in the earth the wheat and the spelt which do not soon ripen are sown in Marheshvan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the early seed the barley which soon ripens is sown in Shebat and Adar k k k k k k Menacoth fol. 85. 1. They sow seventy days before the Passover The Barley therefore the hope of an harvest to come after four months was not yet committed to the ground and yet our Saviour saith Behold the fields are already white unto the harvest Which thing being a little observ'd will help to illustrate the words and design of
to the wisdom of this World are the great matters and mysteries of the Gospel and of Salvation The Judgment to come that he speaks of in this verse he characters or pictures in divers colours or circumstances I. The object of it He shall judge the World II. The manner He shall judge it in Righteousness III. The time At a day which he hath appointed IV. The agent to be imploied in it The man whom he hath ordained V. And lastly the certainty of it He hath given assurance thereof c. There is some controversie about the translating of that clause He hath given assurance In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will admit a double construction The Vulgar Latin and the Syriack gives one our English and the French another The Vulgar Latine renders it Fidem praebens omnibus Which I should have supposed might freely have been rendred in the sense our English gives Giving assurance to all but that I find some expositions constrain him another way viz. Affording faith to all and the Syrian inclines the same way for it renders Restoring every man to his faith or to faith in him As if the meaning were that God by the Resurrection of Christ did restore the World to faith and believing from that ignorance and infidelity which it lay under before which is a real and a very noble truth but I question whether that be the Apostles meaning in this place For he is shewing That God had appointed an universal Judgment and hath ordained Christ to be Judge and for proof and confirmation of both especially of the latter he saith as our English well renders he hath given assurance and as the French he hath given certainty in that he hath raised and the Greek very clearly bears such a sense And this to be the sense that is intended is yet further clear by observing the argumentation of the Apostle in this place Read the verse before The times of their ignorance God winked at but now commandeth every man to repent Because he hath appointed a day c. Why Was not this day appointed before that time that Christ was risen The Jews will tell you that Heaven and Hell were created before the World then certainly the Judgment that was to deem to Heaven or Hell was appointed before But our Saviour in the sentence that he shall pronounce at that Judgment Matth. XXV Come ye blessed of my Father receive the Kingdom prepared for you c. shews that the appointing of the day of Judgment was of old time long and long ago before Christs Resurrection but the Apostle tells that he had never given such assurance of it before as he did then by raising him that should be Judge The Apostle at this portion of Scripture doth plainly shew three things First He lays down a doctrine Secondly He proves it And thirdly He makes application His doctrine is That God hath appointed a day wherein he will Judge the World in Righteousness His proof From Gods own real vouchment He hath given assurance in that he raised Christ from the dead His application therefore Let all men in every place repent I should deserve a just censure if I should refuse the Apostles method to take another and not tread in the steps of that Logical proceeding that he had printed before Yet I shall decline to insist much upon the confirmation of the doctrine as a particular head by it self since the taking up the second thing the proof of it is the doing the same thing Only I shall call out as the Prophet Esay doth in the place cited who assoon as he had said Thy heart shall meditate terrors presently subjoyns where is the Scribe c. So while our heart is meditating of terrors of the thing we are speaking this day which God hath appointed wherein he will Judge the World c. Where is the Sadducee where the Atheist where the Disputer of this World What say they to this thing I. The Sadducee will tell you That there is no Resurrection neither Angel nor Spirit Act. XXIII 8. And would perswade us that Moses was of the same opinion because he speaks not of any such things in terminis in all his book It is a common received opinion among the Learned that the Sadducees refused all the Books of the Old Testament but only the five Books of Moses If they mean it absolutely I must confess my small reading hath not taught so far as to be satisfied in that But if they mean it with some qualification then I believe the thing is very true In such a qualified sense as to say the rest of the Jews refused the third part of the Bible which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians render the word Hegiographa that is they refused to have it read in the Synagogue The Law and Prophets they read there every Sabbath Act. XIII 15. but admitted not the reading of Job Psalms Solmons books Daniel Lamentations Chronicles Ezra c. not so much out of the undervaluation of those books but because they accounted the other were sufficient So if you say the Sadducees admitted no other Books of the Old Testament to be read in their Synagogues on the Sabbath but only the books of Moses I doubt not but you speak very true but that they utterly rejected and made nothing of the rest of that Sacred Volume I am yet to seek for satisfaction And I suppose something may be said out of the ancient records of the Jews that might countenance the contrary but it is not now time and place to enter into such a discourse But you will say If they had them in their closets though not in their Synagogues If they read them though not there If they believed them how could they be ignorant of the resurrection Judgment to come and World to come of which there is so plain declaration in the rest of the Old Testament though not in Moses The answer is easie Because they had this principle that nothing is to be believed as a fundamental Article of Faith but what may be grounded in Moses The very Pharisees themselves did not far differ from them in this principle and I could produce a Pharisee in their own writings saying That if a man believed the Resurrection c. yet believed not that it was taught and grounded in the Law of Moses he should not be Orthodox Now why Moses did so obscurely intimate these great fundamentals in comparison of other parts of the Bible I shall not trouble you with discussing though very acceptable reasons may be given of it We find the Resurrection asserted by our Saviour out of Moses by one argument and we find it asserted by many arguments by the Pharisees against the Saducees in the Jews own Pandect and so we leave the Sadducees to take his answer and confutation there But II. Behold a worse then a Sadducee is here and that is a Christian
Will so to do And that it is his Will so to do he hath given assurance in that he hath appointed a day wherein to judge the world in righteousness by the man that he hath ordained And of that appointment and ordaining he hath given assurance in that he raised him from the dead And so we are come to the second part of our task or the second thing that I named to be spoken viz. the assurance that God hath given of the Judgment to come and more particularly of that whereby he hath assured that Christ shall be Judge viz. in that he raised from dead The assurance God hath given of the Judgment to come we may distinguish into verbal and real Assurance that he hath given in his Word and in his Providential dispensation I need not to insist upon his verbal assurances of the certainness that he hath given of such a thing in Word for he that runs may read them Such as these Eccles. XI 9. XII ult II Cor. V. 10. and multitudes of passages to the same purpose So that the Apostle reckons Eternal Judgment for one of the fundamental Articles of our Christian Faith and that it is so clearly asserted that he finds he needs not to insist much upon the proving of it Heb. VI. 2. And as the verbal assurances that God hath given of this in Scripture are so very many so the real ones that he hath given in his dispensations are not few I shall but mention some and pitch only upon this mentioned in the Text Christs Resurrection I. Was not the Judgment of all the World by Water in the days of Noah a prognostication and assurance of the Judgment to come at the end of the World Certainly they must need conclude so that thinks that Peter speaks of the last Judgment in II Epistle III. 6 7. where he hath these words The World that then was being overflowed with water perished But the Heaven and Earth that now are are kept in store reserved unto fire II. Was not the Judgment and sad conflagration of Jerusalem and destruction of the Jewish Church and Nation an assurance of the Judgment to come when the expressions whereby it is described are such as you think they meant nothing else but that final Judgment As Christs coming coming in clouds in his glory in his Kingdom The day of the Lord the great and terrible day of the Lord The end of the World the end of all things The Sun darkned the Moon not giving light The Stars falling from Heaven and the powers of Heaven shaken The sign of the Son of man appearing in Heaven Heaven departing as a scroll rolled together and every mountain and hill removed out of its place c. You would think they meant nothing but the last and universal Judgment whereas their meaning indeed is Christs coming in Judgment and vengeance against the Jewish City and Nation but a fore signification also of the last Judgment III. I might speak of particular fearful judgments upon persons and places Are not they assurances of the Judgment to come I am sure the Apostle Peter raiseth them to such a signification in his second Epistle and second Chapter where when he had mentioned the Judgment of the Angels that fell of the Judgment of the old World by water and of Sodom by fire he makes this conclusion vers 9. The Lord knoweth how to deliver the godly out of temptation and to reserve the ungodly to the day of Judgment to be punished IV. Are not the Tribunals and Judicatures that God hath set up on Earth assurances that he hath given of a final Judgment to come Upon which we may take up the stile of the Psalmist in Psal. XCIV 9. He that planted the car shall he not hear So he that hath erected Judicatures shall not he Judge V. Is not the Judicature that he hath set up in every mans soul an undoubted assurance of the Judgment coming Where the Conscience as one very well defines it is Praejudicum judicii A foretaste a Preface to the Judgment to come VI. And lastly The very prospering of the wicked in this World and the affliction of the righteous is an undoubted assurance that the day is coming when both the one and other is to be judged according to their works and receives a reward according to their works And with this very Argument Will. Tyrius in his bello sacro relates that he satisfied Amalrich King of Jerusalem when he desired him to give him some proof of this very point So that that very prosperity in this World that deâ—â—ives Atheistical men to think there shall be no Judgment is continually a growing argument that there shall Upon all these things I might have spoken very largely but I hasten to that assurance that is in the Text viz. The Resurrection of Christ may give assurance to all the World of his coming to Judgment It is worth your observing these two things about the Jews asking a sign from our Saviour 1. That he ever denies to give them a sign Matth. XII 39. He wrought signs and wonders among them above number but he would never work that that should be a mere sign His healing diseases c. were not mere signs but were benefits by miracle wrought for the People as the Plagues on Egypt were not mere signs but punishments wrought by miracle 2. That he still when they asked a sign referred them to his Resurrection Joh. II. when he whips the buyers and sellers out of the Temple and they ask him what sign shewest thou seeing thou doest these things He refers them thither vers 19. Destroy this Temple and in three days I will raise it up speaking of the Temple of my body So Matth. XII 39. when the Scribes and Pharisees are at it Master we would see a sign from thee he still refers to his Resurrection No sign shall be given but the sign of the Prophet Jonas As Jonah was three days and three night buried in the Whales belly but rose again and was cast alive on shore so shall the Son of man be buried and rise again And why thus refer them still to his Resurrection Because that was the great sign and demonstration that he was the Missias the Son of God Rom. I. 4. Declared to be the Son of God with power by his Resurrection from the dead And Observe that allegation of the Apostle Act. XIII 33. God hath raised up Jesus as it is also written in the second Psalm Thou art my Son this day have I begotten thee Was this Resurrection day the day of the Lords begetting him was that the first day that he was the Son of God It was the day that he was first declared in full power and that it was manifest that he was the Son of God It was the day of his Victory and putting on his Kindom the day of his Trophea and Triumph and the sign that he was the Son of
the Synagogue were done p. 185. Sabbath from the second first what p. 184. Sabbath to the Jews was a day of junkets and delicious Feasting p. 184. What worldly things were not to be done on it p. 184 187 547. And what worldly things might be done on it p. 186 187 547 The care of the Sabbath lay upon Adam under a double Law p. 186 187. Sabbath days journy what p. 304. The Preparion of the Sabbath what p. 358. Second Sabbath after the first what p. 409. The Jews used to get much and excellent Victuals on that Day for the honour of the Day p. 445 446. The Jews allowed all necessary things to be done on that day as to heal the sick c. p. 446. To save Beasts in danger p. 446. The night before the Sabbath candles were lighted up in honour of it and the Evening of the Sabbath was called Light p. 479. The length of the Sabbath days journey at first was twelve Miles with the reason afterward it was confined to two thousand cubits or one mile p. 485 486 636 637. Circumcision as given by Moses gives a right understanding of the nature of the Sabbath p. 557. The institution of the Sabbath and how God rested on it p. 1325. Resting on it hath four ends Moral to rest from Labours Commemorative to remember God's creating the World Evangelical referring to Christ and Typical to signifie eternal Rest. p. 1327. It was given to the Jews at Sinai to distinguish them from all other people p. 1327 1328. It s antiquity c. Page 1328 Sabbath Christian the Jews say that the Christian Sabbath was the first day of the week why Christ changed it from the seventh to the first p. 271 272 1329 1330. It was not controverted but every where celebrated in the Primitive Times only some Jews converted to the Gospel kept also the Jewish Sabbath 792 793 Sabbatick River said to rest on the Sabbath day suspected 313 Sacrament of the Supper receiving unworthily two dreadful things against it 779 Sacramental Blood as it may be called of the Old and New Testament and the very Blood of Christ harmonized 777 778 Sacraments are visible marks of distinction proved p. 1125. They have several Ends. p. 1125. They are perpetual p. 1126. They are Seals of the life of Faith p. 1126. How they answer Circumcision and the Passover 1126 Sacrifices Spiritual every Christian hath three Spiritual Sacrifices to offer to God p. 1260. The Altar on which these Sacrifices are to be offered 1260 Sadducees their Original whence they came to deny the Râ—â—urrection p. 124 to 126. They did not utterly deny all the Old Testament except the Five Books of Moses but the Five Books were only what they would stand by for the confirmation of matters of Faith p. 542 1101. They denyed the Resurrection what therefore was their Religion and to what end p. 699. They take their Heterodoxy and Denomination say some from Sadoc p. 699 700. At first they denyed the Immortality of the Soul and so by consequence the Resurrection p. 701. The Religion of the Sadducees was not the National Religion of the Jews but a Sect and Excrescence from it p. 1036. They held nothing for a Fundamental Article of Faith but what might be grounded on the Five Books of Moses p. 1102. The Resurrection of the last day demonstrated against the Sadducees and Atheists p. 1235. The difference between the Sadducees and Pharisees in matters of Religion was very great p. 1278. Though the Sadducees and Pharisees greatly differed betwixt themselves yet they easily harmonized to oppose Christianity p. 1278 1279. The Sadducees held several Heretical Opinions about some main Articles of Faith p. 1279 1280. The Sadducees considered in their Persons or Original and Opinions 1280 to 1284 Sadduceism the Foundation of it laid in the days of Ezra 124 Sadoc said to be the first Founder of Sadduceism whether he denied the Resurrection or all the Scripture except Moses 699 700 Sagan was not so much the Vice-High-Priest as one set over the Priest therefore called the Sagan of the Priests he was the same with the Ruler of the Temple p. 397. Because his dignity was higher and independent therefore he was sometimes called High-Priest p. 397. Sagan was the same with the Prefect or Ruler he was to be a Learned Man Page 608 Saints judging the World expounded against the Fifth Monarchists p. 753. Not referred to the Last Judgment but to Christian Magistrates and Judges in the World p. 753 754. Saints in Glory have not the Spirit p. 1150. Saints in Heaven what they do referring to Saints or Sinuers on Earth 1268 Salamean or Salmean or Kenite the same and what 499 Salem the first Name for Jerusalem which was compounded of Jireh and Salem and why under what latitude how holy above other Cities 20 to 22 Salim what and where situate 498 499 Salting with fire and with salt the custom and the meaning of the phrase 346 347 Salvation and Pardon what the sure ground of hope of them is 1277 Salutares some Companies and Wings of the Roman Army being so called in likelihood gave the Title of Healthful to some Countries 294 Salutations were not performed by the Jews at some times 420 Saluting of Women was rarely used among the Jews 385 Samaria under the first Temple was a City under the second a Country called Sebaste the Religion thereof was Heathenism and Samaritanism p. 52 53. Samaria was planted with Colonies two several times 503 504 Samaritanism what 53 Samaritans rejected the Temple at Jerusalem and why p. 540 541. How they rejected all the Old Testament but the Five Books of Moses whether they were not acquainted with the rest and owned them in some cases 541 542 Samaritan Text follows the Greek Version 701 Samaritan Version or Pentateuch three things in it containing matter of notice and a fourth of suspition 504 505 Samochonitis the Lake of Samochonitis is in Scripture called the Waters of Merom c 64 Sampson what were his failings 1215 Sanctification Adam had not the Spirit of Sanctification nor of Prophesie p. 1150. Why we are justified by perfect Justification and yet not sanctified by perfect Sanctification and holiness answered 1153 Sandals and Shoos not the same against Beza and Erasmus 178 Sanhedrim the Jewish Sanhedrim consisted of Priests Levites and Israelites p. 109. Sanhedrim the Lesser and Greater their time of sitting the number that made a Council p. 355. It was against the Sanhedrims own Rule to seek for Witnesses against Christ. p. 355. The whole Sanhedrim was sometimes comprehended under the Name of Pharisees p. 571. The Sanhedrim lost the power of judging in capital Causes by their own neglect being so remiss to the Israelites with the Reasons of it p. 611 to 614. The Sanhedrim removed from the Room Gazith to the Tabernae and from the Tabernae into Jerusalem forty years before the destruction of that City with the Reason of it p.