Pet. II. Their sins will not let them linger and slumber but continually cry in the ears of God for judgment The injuries they do to Law Gospel and Blood of Christ will not let them linger nor slumber but these are continually crying to God to avenge their cause And will not God avenge his cause What need I speak of his Soveraignty challenging that he dispose of all mens eternal being as he brought them into being here What should I speak of his Justice challenging that every one be rewarded according to his work And indeed what need I to insist much to prove that God is Judge of all and that he will bring all to judgment to any that call themselves Christians and have the Bible in their hand And so I have done with the first double Proposition in the Text viz. That God is Judge and Judge of all And now briefly to speak to the second duplicity viz. He stands before the door and before the door of all I know the Apostles expression means in general the Judge is near but if it should come to particularizing of this or the other or any person would he not say the same And will not any say the same that will acknowledge a Judge or Judgment Who can say who dares say the Judge stands not before my door I am sure a good man dares not say so for he accounts his God and Judge near unto him Thou compassest my path and my lying down and art acquainted with all my ways Psal. CXXXIX 3. And if any wretched man dare say so let him take heed that he finds not his Judge a great deal nearer than he supposes nay the nearer for his putting him so far off The Scripture speaks of two kinds of people but indeed are but one and they seem to look two several ways whereas indeed they look but one and the same way viz. those that put the evil day far from them and those that desire the evil days coming You have mention of them both near together in one and the same Prophet Of the former Amos VI. 3. Wo to you that put the evil day far away And of the latter Amos V. 18. Wo to you that desire the day of the Lord. How they put away the evil day in their own foolish fancy and conceit is no hard thing to understand I wish that too common experience had not acquainted us with that too much and too many a time But how do such wicked wretches desire the day of the Lord The Prophet Esay tells you of some Chap. V. 19. That say let him make speed and hasten his work that we may see it and let the counsil of the holy one of Israel draw near and come that we may know it And all this in scorn as making a puff at the Word of the Lord that tells of an evil day and a day of the Lord to come Here is talk of the Word of the Lord I pray you let us see it and telling of the Lords coming where is it Let him come that we may know it Directly these mockers 2 Pet. III. 2. That say in scorn where is the promise of his coming Now is the Judge ever the farther off for these mens putting him and his judgment far away Nay is he not the nearer In that place of Esay the wretches that spake so in scorn are said to draw iniquity with cords of vanity and sin as it were with cart-ropes And if they draw these do they not draw judgment on too Judgment is the nearest when the sinner is securest and when men cry peace peace then sudden destruction cometh upon them 1 Thes. V. But First At whose door doth not the Judge stand harkening and taking notice of mens behaviour Rev. III. 20. Behold I stand at the door and knock He knocks that if it may be he may be admitted but if he be not he stands not in vain but takes notice of what passes in the house that he may take account of it in his due time Jer. VIII 6. I hearkned and heard but they spake not aright no man repented him of his wickedness saying what have I done Mal. III. 16. The Lord hearkened and heard and a book of remembrance was written before him The Judge writes what passes and in time will have a reckoning about it And so may the counsil of the Apostle here be very well construed Grudge not brethren one against another grumble not repine not one against another for the Judge is at the door and he takes notice of every thing that passeth and you must account for it It were an excellent lesson for every Christian to get the hundred and nine and thirtieth Psalm not only by heart but in his heart and to be convinced and have a feeling of what is there spoken concerning Gods nearness to every man in what place and posture soever he is I need no more proof for that we are speaking of than only that Psalm I would every heart would make the Use of the doctrine there taught and make Application by his practise Secondly Who can say otherwise then that the Judge is at the door and may break in any moment by death and judgment And this needs no other proof than only to remember the uncertainty of death and judgment Isaac was of this belief when he said I know not the day of my death Gen. XXVII 2. whereas he lived many a fair year after And remarkable is that of the Apostle that when he is speaking of the Judgment to come he states it as if it were to come even in his time whereas so many hundred of years above a thousand are passed since his time We shall not all die but we shall all be changed 1 Cor. XV. And 1 Thes. IV. The Lord himself shall descend from Heaven with a shout And then we which are alive and remain shall be caught up together with him into the clouds Why Blessed Apostle dost thou think the resurrection and general judgment shall come while thou art alive Do it or do it not I have learned always to think that the Judge always stands before the door And I would teach all generations and ages to believe the same that the Judge standeth c. And Thirdly who can keep him out when he is pleased to break in Elisha could shut the door against the Kings messenger that was sent to take away his life can any man do it against the great Judge when he comes to do it Are any doors judgment proof when the Lord will batter against them Rather list up your heads O ye gates and be lift up O ye everlasting doors that the King of glory may come in Prepare to meet thy God O Israel that when he comes thou mayest comfortably entertain him It may seem a very hard passage that of the Apostle 2 Pet. III. 12. Looking for and hasting to the day of God when the heavens being on fire shall
and only salve it with making a statute for her yearly lamentation In some time of the Judges the High-priesthood is translated from the line of Eleazer to the line of Ithamar as appeareth in Eli in the beginning of the Book of Samuel Now in all the story of the Judges we find not any one thing so likely to be the cause of rooting out of that house from the Priest-hood as about this matter of Jephtah they not instructing him better but suffering such a butchery for a sacrifice Jephtah hath a new quarrel with the Ephraimites and slayeth 42000 of them discovering them by the mis-pronouncing of a letter he might have offered many words that had Sh double in them as Shemesh the Sun Shelosha three Shalsheleh a chain but the word proposed is Shiboleh because of the present occasion It signifieth a stream and the Ephraimites are put to call the stream that they desired to pass over by the right name and they could not name it CHAP. XII Vers. 8 9 10. World 2825 Iephtach 1 Iephtach 2 IBSAN judgeth seven years He was a man of Bethlehem and thereupon Iephtach 3 imagined by the Jews to be Boaz without any ground or reason for since Iephtach 4 Iephtach 5 Rahab the mother of Boaz was taken into the Congregation of Israel were 270 Iephtach 6 years and then guess whether Boaz be likely to be active now Ibsan is renowned Iephtach 7 for the number and equality of the number of his sons and daughters CHAP. XIII And CHAP. XII Vers. 11 12. World 2832 Elon 1 ELON judgeth ten years He was a Galilean of Zebulon In the tenth Elon 2 year of Ibsan the Philistims forty years of oppressing begin mentioned Elon 3 Chap. 13. verse 1. Samson is born about this year if not in it for when the Elon 4 Angel telleth of his conception the Philistims were lords over Israel see Elon 5 verse 5. The story of his birth is joyned to the story of his life that there Elon 6 might be no interruption in the story of the Judges before him and that the Elon 7 whole history of his life and birth might lie together but in Chronical Series Elon 8 it lieth about the beginning of the rule of Elon Elon 9 Elon 10 JESSE the father of DAVID born by this time if not before CHAP. XII Vers. 13 14 15. World 2842 Elon 1 ABDON judgeth eight years He is exceedingly renowned for his Elon 2 children having as many young Nobles and Gallants to his sons and Elon 3 granchildren as would make a whole Sanhedrin namely seventy and himself Elon 4 the Head He was an Ephraimite of Pirathon and so Josephs glory Elon 5 shineth again in Ephraim as it had done in Joshua before the time of the Elon 6 Judges and had done in Manasseh in the Judges times in Gedeon Jair Elon 7 and Jephtah Ephraims low estate in the matter of Abimelech and Shechem is Elon 8 now somewhat recovered in Abdon CHAP. XIV XV. XVI World 2850 Elon 1 SAMSON judgeth twenty years A man of Dan and so as Ephraim Elon 2 and Dan had bred the first Idolatry they yield the last Judges he Elon 3 was born supernaturally of a barren woman and becomes the first Nazarite Elon 4 we have upon record He killeth a lion without any weapons findeth honey Elon 5 in the carkass proposeth a parable to thirty Philistim gallants which Elon 6 in three days they cannot unriddle and on the seventh day saith the Text Elon 7 they said unto his wife Perswade thy husband Chap. 14. vers 15. That is Elon 8 on the Sabbath day their irreligiousness not minding that day and now Elon 9 finding the fittest opportunity of talking with his wife alone Samson being Elon 10 imployed about the Sabbath duties He pays them with their own Countrymens Elon 11 spoil Fires the Philistims corn with three hundred Foxes is destroying Elon 12 them all his life but destroys more at his death A type of Christ. Elon 13 It is observable that the Philistims are said to bear rule and oppress Israel Elon 14 all Samsons days Chap. 13. 1. The Lord delivered Israel into the hands of the Elon 15 Philistims forty year and Chap. 15. 20. And Samson judged Israel in the days Elon 16 of the Philistims twenty years This helpeth clearly to understand that the Elon 17 years of the oppressours are included in the years of the Judge and so Elon 18 endeth the Chronicle of the Book of Judges in the death of Samson though Elon 19 the posture of the Book it self do end in another story No Judge of all Elon 20 the twelve had fallen into the enemies hand and under their abuse but only Samson but he slayeth more at his death then while he was living The first Book of SAMUEL THIS Book containeth an History of 80 years viz. from the death of Samson who died by his own hand gloriously to the death of Saul who died by his own hand wretchedly This time was divided into two equal portions namely 40 years to Eli 1 Sam. 4. 18. and 40 years to Samuel and Saul Acts 13. 21. CHAP. I. II. III. World 2870 Eli 1 ELI judgeth 40 years He was of Ithamar For Eleazers line had lost the Eli 2 High Priest-hood in the times of the Judges It had been in that family Eli 3 seven generations viz. Eleazar Phineas Abishua Bukki Uzzi Zerahiah Meraioth Eli 4 Eli 5 1 Chron. 6. 4 5 6. and there it failed till the seventh generation after Eli 6 namely through the times of Amaziah Ahitub Zadok Ahimaaz Azaria Johanan Eli 7 and then comes Azariah and he executes this Office in the Temple Eli 8 that Solomon built 1 Chron. 6. 7 8 9 10. observe these six that failed of the Eli 9 high Priest-hood left out of the Genealogy Ezra 7. 3 4. Eli was the first of Eli 10 the other line that obtained it and it run through these descents Eli Phineas Eli 11 Ahitub Ahimelech Abiathar 1 Sam. 14. 3. 22. 20. 1 King 2. 26. SAMUEL Eli 12 Eli 13 the son of his mothers prayers tears and vows was born in * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 1. 1. that is of one of the two Ramahs to wit that of the Zophites of the hill country of Ephraim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be construed as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Sam. 18. 2. one of two and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be construed as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh. 21. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1. 39 5. Not the hill of Ephraim but the hill country Aramathea the Eli 14 twentieth from Levi of the off-spring of Korah who was swallowed up of Eli 15 the ground 1 Chron. 6. and Numb 26. 11. He had murmured at the Priesthood Eli 16 and Magistracy and now one of his line is raised up to repair both when Eli 17 they are decaied Samuel was a vowed Nazarite and dedicated at the
Horeb or what else is but lost labour to make enquiry because we are sure we cannot find only this again is worth our thoughts to compare together the being of Moses in the mount with God and the being of Christ in a mount with Satan and the Lords shewing to Moses from an high mount all the Kingdoms of Canaan and saying All these will I give to the Children of Israel and the Devils shewing to Christ all the Kingdoms of the Earth and saying All these will I give thee c. § And sheweth him all the Kingdoms of the world Here are two things mainly considerable 1. The object represented to the eyes of Christ. And 2. the manner of Satans representing it The first the text expresseth to be all the Kingdoms of the world and the glory of them upon which if we come to ponder by weighing and considering the state of the world at this time it will appear that the object that the Devil presented Christ withall in this spectacle was Rome her Empire and glory For 1. That Empire is called by the very name of all the world Luke 2. 1. and the very same word that Luke useth to express it there he useth here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 2. Where was there any pomp or worldly glory to be seen any where upon all the earth at this time but what belonged to the Roman State nay where was there almost any Country or Kingdom but was within the compass and dominion of that Empire or where was there any power or rule as Luke uttereth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either comparable to the power and rule of that State or indeed where was there any power or rule that was not now under it The Roman stories that describe the State of Rome at these times do give an abundant account of her wealth pomp power revenues extent and largeness even to the amazement of the Reader they were all so vast and they do so commonly and familiarly call the Roman Empire the Empire of the whole world that scarce any thing is more ordinary among them Let but one be a tast of the rest and let us take up all in little in that prayer that Paterculus a man that lived in these very times makes in reference to Tiberins who was Emperour and Lord of this vast pomp and power at this very present in the conclusion of his Book Voto finiendum volumen fit Jupiter Capitoline Gradive Mars Vesta quicquid numinum hanc Romani Imperii molem in amplissimum terrarum orbis fastigium extulit destinate successores quam serissâ—nos sed eos quorum cervices tam fortiter sustinendo terrarum orbis Imperio sufficiant quam hujus suffecisse sensimus 3. If Satan had claim and interest in any place state or pomp under heaven it was in Rome and her appurtenances and if those words of his which Luke hath added All this glory will I give thee for that is delivered to me and to whomsoever I will give it were true of any place it was true of this For first observe the characters and dechipherings of Rome as it is set out in Scripture and see whether it carry not the very image and superscription of the Dragon upon it In Numb 24. 24. the first place that it is pointed out it is doomed to eternal perdition for both Jews and even some Romanists themselves understand Rome by Chittim in that place In Isa. 11. 4. it is called The wicked one as the Chaldee Paraphrase there And Paul 2 Thes. 2. 8. do expound it The abominable armies Dan. 9. 27. The abomination of desolation Matth. 24. 15. The mother of fornications and abominations of the Earth Rev. 17. 5. c. Secondly observe that in it was met together all the cruelty bloodines and persecution that was in the four bestial Monarchies that were enemies to the Church before Christs first coming Dan. 7. compared with Rev. 13. And thirdly observe that this was the seat of Satan Rev. 13. 2. and that he gave his power and seat and authority to the beast of this City That this was as his special heritage and his heir apparent the singular seed of the Serpent Antichrist was to arise here And lastly observe that the Kingdom of Christ and the opposite kingdom of Antichrist were both now beginning and that now the Serpents head began to be in danger according to the prophecy so long ago Gen. 3. 15. Now after all these considerations may the Reader take up some such hints as these and enlarge them in his own thoughts according as he finds them fixing on his thoughts and worthy meditation 1. How probable it is that Satan when he maketh this offer to our Saviour doth intentionally point out this very Antichristian City and her glory 2. How much truer he speaketh than he commonly doth or is commonly observed to do here when he saith that all power was delivered to him and he might give it to whom he would 3. How he doth offer to seat Christ in the very throne of Antichrist and would perswade the singular seed of the woman to become the singular seed of the Serpent and his own heir placed by himself in his own seat 4. How by this cursed overture he would have stopped and stifled the Gospel in the very beginning and rise of it by choaking the great Preacher of it with all the power and pomp of the Roman State 5. How that he might prevent the breaking of his own head by the Kingdom of Christ he striketh at the very head of Christ tempting him with the glory of the Kingdom of Antichrist and would have him to do as Antichrist would do fall down and worship the Dragon 6. How Rome is laid by the Devil for a stumbling block in the way of the Gospel as soon as ever Christ appeareth towards the preaching of it 7. How when Satan cannot at the entrance of Gospel perswade Christ by all the pomp of Rome to do like Antichrist he setteth up Antichrist at Rome to be an enemy to the Gospel in all the continuance of it 8. Compare Christs refusal here with the Jews choice hereafter John 19. 13. Here he is offered to be the Caesar and Lord of the Roman Empire which he refuseth there he is refused and Caesar preferred before him Now for the resolution of the second Quaere viz. After what manner Satan represented this object before him these things may be considered I. That it is not possible that this was a real and a very representation of these things indeed for divers things do contradict it For first there is scarcely any mountain under Heaven from whence any one kingdom can be viewed over and if there were there is scarcely any eye under heaven that could view it And whereas the Devil brought Christ into an exceeding high mountain when he would shew him this spectacle it was rather to colour the
grace some another De Dieu taketh it one grace because of another the latter because of the former the first grace is the cause of the second and the second of a third and so on Some take for one grace upon another or graces multiplied Others for grace in us agreeable to the grace in Christ the like in kind though not in degree And for conclusion there is that supposeth that grace for grace meaneth only grace freely bestowed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth only interpret the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gratis All which interpretations are Indeed true in regard of the matter contained in them yet whether they are pregnant expositions of this place the scope of the place and the intention of the Evangelist in it may give occasion to doubt and scruple For the Evangelist is apparently hitherto and here speaking of manifold declarations that were of Christ or of the several ways and means by which he was revealed as hath been observed and therefore it is the surest way to interpret these words suitable to that scope and intention And accordingly I cannot but apprehend and render these words so as that the word grace in the first place should signifie the grace of Apostleship and grace in the latter place mean grace in the hearts of the hearers and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for should denote the final cause which construction being taken up in this paraphrase will more easily be understood And of his fulness all we his Disciples have received exceeding full and eminent gifts and withal we have received the grace of Apostleship for the doctrine of the free grace of God and for the propagating of grace in the hearts of others And as the scope of the Evangelist draweth the verse unto such a sense so doth the force and vertue of the language justifie it For first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime in Scripture applied to such a construction as we put upon it in the first part of the clause as Rom. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have received grace the very word used here and Apostleship which Beza well glosseth Gratiam Apostolatum id est gratiam Apostolatus that is the grace of Apostleship Beneficium eximiae plane liberalitatis quod alibi vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4. 14. 2 Tim. 1. 6. And in the same sense the Apostle speaking 1 Cor. 15. 9. I am the least of the Apostles which am not worthy to be called an Apostle he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But by the grace of God I am what I am and his grace on me was not in vain c. Secondly The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes and very properly denote the end and intention of a thing and hath regard to the final cause as 1 Cor. 11. 15. Hair is given to a woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may be a covering Heb. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because of the joy that lay before him Matth. 20. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A redemption in behalf of many c. And so among prophane Authors it is not seldom used in the sense of Gratia or for the sake as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cujus gratia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non nullius gratia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hujus doctrinae gratia c. And so may it very fitly be interpreted in this place we received grace because of or for the sake of grace or in behalf of grace that is that it may be advanced in the thoughts and propagated and wrought in the hearts of others Ver. 17. For the Law was given by Moses c. He had in the verses preceding treated concerning the declaration of Christ before his coming and after it both in the Law and under the Gospel And in the three last verses before he had handled this latter head viz. how he was declared in the Gospel after his coming 1. In his own person and converse vers 14. The Word became flesh and dwelt in us full of grace and truth and we saw his glory c. 2. In the Ministery of John the Baptist ver 15. John bare witness of him and cried saying c. 3. In the Ministery of the Apostles ver 16. Of his fulness we have all received c. And now he cometh to weigh the tenor of the Law and of the Gospel in both which Christ was thus declared and to compare them together and the two persons that were the chief Ministers in the exhibition of them Christ and Moses the two persons in regard of their Ministery of the doctrine of salvation and the two things in regard of their tenor clearness and exhibition of that doctrine The word For in the beginning of the verse joyneth this verse and that that went before together and it pieceth either to the whole verse to make up this sense We received the grace of Apostleship for the preaching of the Gospel as Moses did the Law or rather to the last word grace to the result of this sense we received Apostleship for the propagation and advancement of grace whereas Moses gave the Law for the advancement of works for so the opposition that is in this verse doth hold it out as may be observed §. But grace and truth came by Jesus Christ. These two words grace and truth stand here in Antithesis or opposition to the moral and ceremonial Law which was given by Moses For though Christ was the giver of the Law as well as of the Gospel and though the giving of the Law was a work of grace and the doctrine of the Law a work of truth yet if the tenor of the Law and the Gospel be compared together they will be found to differ mainly in these particulars though there be a grace and truth to be found in either of them First The Law indeed held out the doctrine of Salvation and taught of good things to come but it was so darkly and obscurely and in such vailed types and shadows that it was rather groped after than seen and therefore those things are called darkness at the fifth verse of this Chapter and the Jews that lived under them yea and gained salvation from the knowledge of them yet are said to be not perfect without us Heb. 11. 40. that is imperfect in the knowledge of the doctrine of Salvation till the Gospel brought us Gentiles in But the Gospel revealed Christ and the way of salvation so clearly and in so evident and plain a manner that all those types shadows predictions and representations received their equity accomplishment and fulfilling and it shewed apparently what was the substance and intention of them so that what the Law held out in figures the Gospel did in truth Secondly Although the Law were in the spirit and marrow of it a Doctrine of Faith yet in the letter and outward administration of it it was
as if he desired to make himself the head of a party No saith he it is not honour from men that I look after but the glory of God and to approve my self to him c. Vers. 42. But I know you that ye have not the love of God in you There needeth no much curious insisting upon the manner of expression whether to take the verse as it lies verbatim before us or to make only the sense of it as some do I know that you have not the love of God in you To take it either way it is very sharp and cutting and carries a smart and a sad but a most deserved censure in it compare Exod. 3. 19. Revel 2. 2 7. 13. 19. c. Joh. 2. 25. c. The juncture of these words with the former for the word but relates them thither is first to be looked after and then the intent of the words themselves Our Saviour had said before that he received not either testimony from men or glory from men but that he had his witness from God for this is plainly expressed and that he received honour from God for that is included But he concludeth that they for all this would neither receive that Testimony that God had given of him nor would they regard him himself nor the honour of God that he looked after and all because they had not the love of God in them Were the love of God in them they would receive him whom God sent to whom he bare witness and to whom he gave honour but I know you saith he that ye have not this love in you Herein 1. He taxeth their great hypocrisie who pretended so much religion and so much love of God and godliness when as there was indeed no such matter in them 2. He meeteth particularly with their pretended zeal about the Sabbath which they charged him that he had violated and sheweth that howsoever they took upon them so much forwardness in that cause of God yet did it not proceed from any love in them that they bare to God for they seemed to call the Sabbath a delight but they did not delight themselves in the Lord as Isa. 58. 13 14. And whereas he saith He knoweth them that they are devoid of this love 1. It may be understood in opposition to the apprehensions of others concerning them who were deluded with their fair outward shews and thought they had abundance of piety and the love of God in them but he knew them that there was no such thing 2. He speaketh this as the Messias the knower of the heart and their hearts if they had any stirring in them could not but witness with him that he spake to purpose 3. He might speak this from that visible evidence and experiment that they gave continually of their want of the love of God in accepting the persons of men and disregarding those that came in the name of the Lord as he prosecutes this argment in the verse following And thus the Lord is come to his own Temple as a Refiners fire and Fullers sope a searcher of hearts and a discerner between dross and silver betwixt him that loveth the Lord and him that loveth him not Mal. 3. 2. Judging the great Judges of the Sanhedrin and charging most justly upon them who were the great examiners of witnesses for despising the witness of God and who were to be custodes utriusque tabulae that the sum and tenor of the first Table the love of God was not at all in their hearts Vers. 43. I am come in my Fathers name and ye receive me not if another come in his own name him ye will receive 1. Here is a proof and confirmation of what he had said before that the love of God was not in them for they received not him that came in the name of God 2. He seemeth to foretel how ready they should be to embrace false Prophets and false Christs which would arise abundantly amongst them after they had refused the true Messias as Matth. 24. 24. as to omit all other instances Rabbi Akibah the very head of the Sanhedrin in his time became even Armour-bearer to Ben Cozba a false pretended Messias who drew many thousands into error and ruine in the time of Adrian 3. He sheweth that their principles carried them necessarily to despise those that were sent of God and to embrace them that came in their own name because they looked after and regarded humane glory And upon this point our Saviour Christ differed from all false Prophets and false Christs that had appeared either before or after him because he sought not the praise of men but of God The falsest cheats that came took upon them to come in the name of God even as he did and yet he saith they came in their own names because they sought their own glory and worldly advancement which he did not Ben Cozba made wars obtained great victories stamped coin in his own name and looked only after worldly pompousness But our Saviour came poor and lowly sought nothing of this world and ascribed all he did to the glory of him that sent him Vers. 44. How can ye believe which receive honour one of another c. How these great ones looked after the praise of men not caring to approve themselves to God it is intimated in the Gospel many times over Matth. 23. 5. All their works they do for to be seen of men Joh. 12. 43. They loved the praise of men more than the praise of God c. Now this ambitious humor of theirs was as far contrary to believing in Christ as could be possible For their high thoughts and his lowly condition were not consistent or of capacity to suit together since they that were all for vain glory and the praise of men did think it scorn to be Disciples to one of so mean a condition as he appeared Compare James 2. 1 2 3. c. Seeking the honour that cometh from God only is so to approve heart and ways before him and unto him as to have his approval Euge bone serve c. See Rom. 2. 29. Vers. 45. Do not think that I will accuse you to the Father c. As Elias did Israel Rom. 11. 2. and Esay did Chap. 6. 5. Coals saith Rabbi Solomon are mentioned concerning Esay and concerning Elias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they spake accusation against Israel the one called them a people of uncircumcised lips and the other said they have forsaken thy Covenant c. Our Saviour in the verses before had justly taxed these men for divers guilts as for want of the love of God for unbelief for defect of the Word in them for ambition and seeking the praise of men and not of God and upon all these he might take occasion to accuse them to the Father But the special thing that he aimeth at in these words that we are about is their refusal of him whom the
parts of those that went out So that were I to describe the City as I am now about describing the Temple I should place the Gate Sur somewhere in Sion and there also should I place the Gate behind the Guard and it would not be very hard to gather up fair probability of their situation there Now though so strong Guards were set both in the Temple and in Zion yet Athaliah for whom all this ado is made comes up into the Temple so far as to see the young King at his Pillar in the Court before the East-Gate and no man interrupts her partly because she was Queen partly because she came alone and chiefly because they knew not Jehoiadas mind concerning her But when he bids have her out of the ranges they laid hold upon her and spared her till she was down the Causey Shallecheth and then they slew her If by the ranges the ranks of men that stood round about the Mountain of the House be not to be understood I should then think they mean either the ranks of Trees that grew on either side that Causey or the Rails that were set on either side it for the stay and safety of those that passed upon it And to this sense Levi Gershom doth not unproperly expound those words in 1 King X. 12. Of the Almug Trees the King made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the house of the Lord and for the Kings house The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie a Prop or Support yet is expressed in 2 Chron. IX 11. The King made of the Almug Trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high ways to the house of the Lord And q q q Ralbag i◠1 King X I think saith the Rabbin that in the ascent that he made to go up to the house of the Lord from the Kings house he made as it were battlements that is Rails on either side of the Almug Trees that a man might stay himself by them as he went along the highway of that ascent And so in other ascents of the house of the Lord or of the Kings house where there were not steps as the rise of the Altar c. SECT I. A credible wonder of the brazen Gate WE will leave the belief of that wonder that hath been mentioned about the brazen Door of Nicanor in its shipwrack to those that record it but we may not pass over another wondrous occurrence related by Josephus of the brazen Gate whether this of Nicanor or the other which he calleth the brazen Gate as by its proper name we will not be curious to examine which is a great deal more worthy of belief and very well deserving consideration He treating of the Prodigies and wonders that presaged the destruction of Jerusalem amongst others he relateth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The East-Gate of the inner Temple being of brass and a Ios. de bell lib. 6. cap. 31. extream heavy and which could hardly be shut by twenty men being barred and bolted exceeding strong and sure yet was it seen by night to open of its own accord which the simpler and more foolish people did interpret as a very good Omen as if it denoted to them that God would open to them the Gate of all good things But those of a deeper reach and sounder judgment did suspect that it presaged the decay and ruine of the strength of the Temple And with this relation of his do other writers of his own nation concurr who report b b b Iuchasin s. 10 That forty years before the destruction of the City the doors of the Temple opened of their own accord Whereupon Rabban Jochanan ben Zaccai after chief of the Sanhedrin cryed out Open thy doors O Lebanon that the fire may devour And from that time the great Sanhedrin flitted from the room Gazith and so removed from place to place The like saith Rabbi Solomon on Zech. XI 1. Open thy doors O Lebanon c c c R Sol. in Zech. XI He prophecieth saith he of the destruction of the second Temple and forty years before the destruction the Temple doors opened of their own accord Rabban Jochanan ben Zaccai rebuked them and said O Temple Temple how long wilt thou trouble thy self I know thy best is to be destroyed for Zechariah the Son of Iddo prophecied thus of thee Open thy doors O Lebanon that the fire may devour thy Cedars c. There are three remarkable things which the Jews do date from forty years before the destruction of the Temple namely this of the Temple doors opening of themselves and the Sanhedrins flitting from the room Gazith and the Scarlet List on the Scape-goates head not turning white that are as Testimonies against themselves about the death of Christ which occurred exactly forty years before the Temple was destroyed Then the Lord shewed them by the Temple doors opening the shaking of their Ecclesiastical glory and by the flitting of the Sanhedrin the shaking of their civil and by the not whitening of their Scarlet list which had denoted pardon of sin their deep die of sin and guilt for the death of Christ. Compare this self-opening of the Temple doors with the renting of the Veil of the Temple of its own accord and they may help the one to illustrate the other And methinks the words of Rabban Jocanan upon the opening of the doors O Temple how long wilt thou disquiet thy self do seem to argue that before that opening there had been some other such strange trouble in the Temple at that was which might be the renting of the Veil SECT II. A Sanhedrin sitting in this Gate THIS Gate of Nicanor or the East-Gate of the Court was the place where the suspected Wife was tried by drinking of the bitter waters and where the Leper cleansed stood to have his attonement made and to have his cleansing wholly perfected the rites of both which things we have described in their places In this Gate also did Women after child-birth appear for their purification here it was that the Virgin Mary presented her Child Jesus to the Lord Luke II. 22. a a a Talm. in Sanhedr per. 11. In this Gate of Nicanor not in the very passage through it but in some room above or by it there sate a Sanhedrin of three and twenty Judges Now there were three ranks of Judicatories among the Jews A Judicatory or Consistory of three A Judicatory of three and twenty and the great Sanhedrin of seventy one In smaller Towns there was a Triumvirate or a Consistory set up consisting only of three Judges b b b Ibid. per. 1. these judged and determined about mony matters about borrowing filching damages restitutions the forcing or inticing of a maid pulling off the shoe and divers other things that were not capital nor concerned life and death but were of an inferiour concernment and condition In greater Cites there were Sanhedrins of three and twenty which
Heads born up as it were with the points of their Wings which they held upright over their Heads covering their Faces with them Above that Sky a Throne on which sat the resemblance of a Man all fiery from his Loins upward like fire glowing and from his Loins downward like fire flaming and a brightness in the form of a Rain-bow round about him Compare Rev. IV. 2 3. And now to take up the moral or signification of this Emblem we will first begin with the consideration of the general Intention of it and then descend to the Application of particulars That it intends in general to signifie and character out unto us the Lords Glory and Presence dwelling at his Temple and among his People these Observations will make it past doubting or peradventure 1. The Temple is very commonly in Scripture stiled by the Name of Gods Throne as Jer. XVII 12. A glorious high Throne from the beginning is the place of our Sanctuary Ezek. XLIII 7. The place of my Throne and the place of the soles of my Feet where I will dwell in the midst of the Children of Israel c. Which the Lord proclaimeth when his Glory was returned to the renewed Temple as is apparent in the verses immediately preceding And so the Prophet Esay saith I saw the Lord sitting upon a Throne high and lifted up and his Train filled the Temple c. And the House was filled with smoak c. Esay VI. 1 4. Where he charactereth the Lords sitting parallel to his dwelling in the Cloud of Glory upon the Ark and from thence filling the whole House with the train of his Glory And so in the Book of the Revelation where the Lord is inthroned with such living Creatures attending him as are described here there are so plain intimations that it meaneth his Glory at his Temple that nothing can be plainer for when there is mention of a Sea of Glass before the Throne and of seven Lamps Rev. IV. vers 5 6. and of a golden Altar of Incense Chap. VIII 3. and of a voice from that Altar Chap. IX 13. c. the allusion is so clear to the Molten Sea seven Lamps of the golden Candlestick the Altar of Incense and the Oracle given from beyond it which all were before the Ark where the Lords Glory dwelt in the Cloud that the matter needeth no more proof than only to observe this And that the Throne and Glory of God throughout all that description meaneth in this sense there is evidence enough in that one clause in Chap. XVI vers 17. a voice came out of the Temple of Heaven from the Throne 2. Ezekiel himself sheweth that this glory referred to the Temple because he hath shewed it pitched there flitting thence and returning thither again 1. He saith That the Glory of the God of Israel was at the Temple namely that that he had seâ—n and described in the first Chapter Chap. VIII 4. though he be there in numbring up the abominations that were committed in the Temple which were great and many yet doth he relate that this Glory was there still because the Lord had not yet withdrawn his Presence thence But 2. At the last the provocations in that place do cause it to depart and that departure he describeth in Chap. X. and there he setteth forth the very same Glory and almost in the very same terms that he doth in Chap. I. He telleth that this Glory of the Lord departed from off the Cherub that is from off the Mercy seat where it had always dwelt between the Cherubins and went out first to the threshold vers 4. then to the East-gate vers 19. then to the City and to the Mount Olivet and so departs Chap. IX 23. But 3. When he speaketh of and describeth a new Temple then he sheweth his Glory returned thither again Chap. XLIII 2 3 4. And upon these three particulars of its pitching at the Temple flitting thence and returning thither again we may take up these observations for the further clearing of this signification 1. That the Prophet maketh some distinction betwixt the Glory of the Lord dwelling upon the Cherub that is on the Mercy Seat over the Ark and the Glory of the Lord upon these Cherubins for he saith The Glory of the Lord went up from the Cherub and stood over the threshold of the House these Cherubins then standing on the right side of the House Chap. X. 3 4. and then that the Glory of the Lord departed from off the threshold of the House and stood over the Cherubins vers 18. The Glory of the Lord in the representation that the Prophet describeth in the first Chapter was upon the Cherubins already for he saith The Glory of the God of Israel was there according to the vision that I saw in the plain Chap. VIII 4. and yet he mentioneth another Glory now added to it namely the Cloud of Glory that dwelt upon the Mercy seat for he saith that upon the flitting of that Glory from off the Cherub to the threshold the House was filled with the Cloud the meaning of this we shall look at afterward 2. As to the flitting of this Glory from the Temple the Prophet saith He saw it when he came to destroy the City Chap. XLIII 3. that is when he came to foretel that the City should be destroyed And he dated the time of his first seeing of this Glory in the fifth year of the Captivity of Jehoiakim Chap. I. 2. which was the fifth year of the reign of Zedekiah 2 Kings XXIV 8 17 18. in which very year Zedekiah did rebel against the King of Babel which action was the very beginning of Jerusalems ruine 3. As to the returning of this flitted Glory again to the new built Temple Chap. XLIII it is observable that the Cloud of Glory which had descended and filled the Tabernacle and had done the like at Solomons Temple did never so at the second Temple or that built after the Captivity as the Jews themselves confess and that not without good reason Yet doth the Prophet as clearly bring that Glory into his new Temple as ever it had come into them but only that this was in a vision and so it shewed visionarily the Lords dwelling in his Ordinances and presence among his People under the second Temple unto which the People returned out of Babel and in the Spiritual Temple or Church under the Gospel for Ezekiels new Temple promised a bodily Temple to the returned and promised and typified a Spiritual Temple under the Gospel even as he had done visibly in his Cloud of Glory in the Tabernacle and first Temple And secondly he addeth further that when that Glory was entred the East-gate at which it came in was shut and never opened after Chap. XLIV 2. to denote the Everlasting dwelling of the Lord in the Church of the Gospel among his People and never departing as he had done from Hierusalem Temple This then
Throne and about it and before it the most Translations In the midst of the Throne and about the Throne which how to make a smooth Exposition of is hard to find The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to be understood which expressed the sentence would run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is between the Throne and the incompassing that was about it of twenty four seats and Elders on them there were four living Creatures Thus then was the place of the living Creatures next the Throne and that being the place of the Levites next the Sanctuary it sheweth that these Cherubins or Creatures did represent the Ministers and the Wheels and twenty four Elders did represent the Congregation And this will yet appear the clearer by observing that the living Creatures were the first agents and movers continually in any expedition or imploiment as the Ministers were in the Publick Service In Ezek. I. and X. the Wheels moved or stood according as the living Creatures did first And in the Apocalypse the living Creatures first praise and worship and then the Elders Chap. V. 14. The four living Creatures said Amen and the twenty four Elders fell down and worshipped c. Chap. IV. 9 10. When the living Creatures give Glory and Honour c. the twenty four Elders fell down c. 2. And now to come to the consideration of their figure and resemblance and first to begin with their four Faces the Jews acknowledge that these four Faces were severally pictured in the four Standards of the squadrons of Israels Camp as they pitched in the quadrangular form that hath already been spoken of There were figures saith * * * Aben Ezra in Numb XXII Aben Ezra in every Standard and Standard And our Ancients do say that in the Standard of Reuben there was the picture of a Man and in the Standard of Judah the picture of a Lion in the Standard of Ephraim the picture of a Bullock and in the Standard of Dan the picture of an Eagle so that they were like the Cherubins which Ezekiel saw With which assertion Ramban also agreeth and Targum Jonathan doth not much dissent and this opinion was entertained as an ancient Tradition of the Nation upon what ground and upon what references of these Pictures to the Tribe and Standard to which they belonged it is not much material to insist upon to debate here Upon the observation that these representations were severally in the Standards of Israels Camp some have concluded that therefore the four living Creatures which bare these representations did signifie the Congregation or People and not the Levites or Ministers which is unproper to conceive because such a construction allotteth all the four figures to every Standard whereas all the four Standards did but make up and carry these four figures amongst them all But it is not improper to allot all these four figures to every one of the squadrons of the Levites for every one of them nay every particular one of the Priests and Levites had interest in and relation to the whole Congregation as being Ministers in their behalf And as Aaron carried all the Tribes upon his Shoulders and Breast so are the Ministers in these Emblems of the living Creatures decyphered as carrying the Faces of all the Standards of the whole Congregation because of their reference to the whole Congregation they serving at the Temple for it What allegorical Interpretations are made of these four Faces I shall not trouble the Reader to produce every one may find one such application of them or other as his conception upon them shall lead him to it As for the rest of the Proportion of these living Creatures they are especially remarkable for their Wings and Feet for the rest of their Bodies was like the Body of a Man Two of their Wings were always erect over their Heads covering their Faces from under which they spied as it were at their way they were to go and at the Glory they attended on which pertinently denoteth the reverential respect that the Ministers of the Lord have to his Glory and to the Mysteries of his Counsel compare 1 Pet. I. 12. With two other Wings they covered their secrets in sign of humble sensibleness of their own deformity and with two they flew in signification of ready activity and attendance for and upon the Lords Service their Feet were in fashion like to the Feet of a Bullock and in colour like to burnished Brass according to which later character the Feet of our Saviour are described Rev. I. 15. His Feet like unto fine Brass as if they burned in a furnace Every one will be ready to frame an allegorical application of these circumstances according to his own conception It may be some if they take those living Creatures to represent the Ministers as I suppose they do will when they read of their Feet like to the Feet of Bullocks apprehend that it is because they trod out the Corn of the Word for the People and as that was also done with a Wheel so there are Wheels here in the like manner It may be they will think they are described thus footed for the fitter setting them forth as the drawers of this Divine Charret It may be they will suppose the beauty and shining brightness of their Feet may signifie the holiness of their ways shining in sanctity and burning in zeal It may be they may think of the Priests Feet red for cold as they stood upon the bare Stones in their Service and they seeming unsensible of it as are the Feet of Bullocks and such variety of apprehensions will be ready to be taken up upon these things that a Man may speak his own thoughts and opinion in this matter but not readily bring another to be of his mind The likeness of these living Creatures all over their Bodies was as burning coals of fire and like the appearance of Lamps Ezek. I. vers 13. for the faithful Ministers of the Lord are as a flame of fire as Psal. CIV 4. shining in Life and Doctrine like Lamps and Lights John V. 35. Matth. V. 14 15 16. and by the Word of the Lord even devouring the disobedient as Jer. V. 14. I will make my words in thy Mouth fire and this People wood and it shall devour them The fire that was in the midst of these Creatures which went up and down among them and out of which proceeded Thundrings and Lightnings Ezek. I. 14. Rev. IV. 5. may draw our thoughts to the Altar and fire there and to observe the Priests standing on the four sides of it in their attendance on it and so Esay saith one of the Seraphins took a fiery coal from the Altar and touched his Lips with it Esa. VI. 6 7. as these living Creatures stood on the four sides of a Quadrangle of fire which was in the midst of them or rather it so plainly denoteth the Word of God among his Ministers
out of which one Course of Priests proceeded were gathered together into a stationary City and lodged in the Streets In the morning he who was the first among them said Arise Let us go up to Zion to the house of the Lord our God An Ox went before them with gilded horns and an Olive crown upon his head The Gloss is That Ox was for a Peace-offering and the Pipe played before them until they approached near to Jerusalem When then they came to Jerusalem they crowned their first fruits that is they exposed them to sight in as much glory as they could and the chief men and the high Officers and Treasurers of the Temple came to meet them and that to do the more honour to them that were coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all the workmen in Jerusalem rose up to them as they were in their shops and saluted them in this manner O our brethren Inhabitants of the City N. ye are welcome The Pipe played before them till they came to the Mount of the Temple When they came to the Mount of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even King Agrippa himself took the basket upon his shoulder and went forward till he came to the Court the Levites sung I will exalt thee O Lord because thou hast exalted me and hast not made mine enemies to rejoyce over me Psal. XXX 1. While the basket is yet upon his shoulder he recites that passage Deut. XXVI 3. I profess this day to the Lord my God c. R. Judah saith when he recites these words A Syrian ready to perish was my Father c. vers 5. he casts down the basket from his shoulders and holds his lips while the Priest waves it hither and thither The whole passage being recited to vers 10. he placeth the basket before the Altar and adores and goes out CHAP. V. Dalmanutha Mark VIII 10. I. A Scheme of the Sea of Genesaret and the places adjacent II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house of Widowhood Zalmon Thence Dalmanutha MAtth. XV. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And came to the coasts of Magdala Mark VIII 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Came into the parts of Dalmanutha The story is one and the same and that Country is one and the same but the names Magdala and Dalmanutha are not so to be confounded as if the City Magdala was also called Dalmanutha but Dalmanutha is to be supposed to be some particular place within the bounds of Magdala I observe the Arabick Interpreter in the London Polyglot Bible for Dalmanutha in Mark reads Magdala as it is in Matthew in no false sense but in no true interpretation But the Arabick of Erpenius his edition reads Dalmanutha Erasmus notes saith Beza upon the place that a certain Greek Copy hath Magdala And Augustin writes that most Copies have Mageda But in our very old Copy and in another besides for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the parts of Dalmanuthâ—… is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the Coasts of Madegada If the name and situation of Magdala in the Talmudists had been known to these Interpreters I scarcely think they would have dashed upon so many uncertainties We have largely and plainly treated of it in another Volume out of those Authors and out of the same unless I mistake something may be fetched which may afford light to Marks Text of Dalmanutha Which thing before we take in hand perhaps it will not be unacceptable to the Reader if we describe the Sea of Genesaret and the places adjoyning by some kind of delineation according to their situation which we take up from the Hebrew Writers SECT I. A Scheme of the Sea of Genesaret and the places adjacent COmparing this my little Map with others since you see it to differ so much from them you will expect that I sufficiently prove and illustrate the situation of the places or I shall come off with shame I did that if my opinion deceive me not a good while ago in some Chapters in the Chorographical Century I will here dispatch the sum total in a few lines I. a a a a a a Megill fol. 6. 1 Hieros Erub fol. 23. 4. Id. Kiddush fol. 64. 3. Id. Shtviith fol. 36. 3. Chammath was so called because of the warm baths of Tiberias from which it was so very little distant that as to a Sabbath days journey the men of Tiberias and the men of Chammath might make but one City It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammath of Gadara not only to distinguish it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammath of Pella that is Callirrhoe but because a part of it was built upon the bank of Gadara and another part upoâ— the bank of Nephthali or Tiberias the bridge lying between which shall be shewn presently Tiberias stood touching on the Sea b b b b b b Megill in the place above for on one side it had the Sea for a Wall Genesaret was a place near Tiberias where were Gardens and Paradises They are the words of the Aruch Capernaum we place within the Country of Genesaret upon the Credit of the Evangelists Matth. XIV 34. and Mark VI. 53. compared with Joh. VI. 22 24. c c c c c c Joseph in his own life Taricha was distant from Tiberias thirty furlongs Bethmaus four furlongs Magdala was beyond Jordan for it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magdala of Gadara and that which is said by the Talmudists d d d d d d Hieros in â—â—ubh in the place above The Gadarens might by the permission of R. Juda Nasi come down to Chammath on the Sabbath and walk through it unto the furthest street even to the bridge is expressed and expounded by them in the same place That the people of Magdala by the permission of R. Juda Nasi went up to Chammath c. From which single tradition one may infer 1. That Magdala was on the bank of Gadara 2. That it was not distant from Chammath above a Sabbath days journey 3. That it was on that side of Chammath which was built on the same bank of Gadara by which it reached to the bridge above Jordan which joyned it to the other side on the bank of Galilee e e e e e e Joseph in his own life Hippo was distant from Tiberias thirty furlongs With which measure compare these words which are spoken of Susitha which that it was the same with Hippo both the derivation of the words and other things do evince R. Juda saith f f f f f f Bereshiâ—h rab Sect. 31. The Monoceros entred not into Noahs Ark but his whelps entred R. Nehemiah saith Neither he nor his whelps entred but Noah tyed him to the Ark. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he made furrows in the waves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much space as is from Tiberias to Susitha And again g g g g g g Ibid. Sect. 32. The
yet is the subjection of the woman and the superiority of the man all that by and because of which the Apostle concludes that a woman must not pray but vailed and a man the contrary For if it were so argued by him Let not a woman pray but with her head covered because she is subject to her husband it might be argued in like manner Let not a man pray but with his head covered because he is subject to Christ. I fear lest that interpretation which supposeth the vailing of women in this place as a sign of the womans subjection to her husband should more obscure the sense of this place obscure enough indeed of it self So one writes t t t t t t Primasius A woman ought to have a covering that she may shew her self humble and to be subject to her husband And another u u u u u u Carthusâ—an Now the reason of the vailing of women is because they are subject to men c. x x x x x x Beza Take a covering by which is signified that the wise is in the power of the husband And lastly y y y y y y Camerarius A vail whereby is signified that she is subject to the power of another And very many to the same sense But let me ask I. Where I beseech you is a vail propounded as a sign of such subjection It is put indeed as a sign of true modesty Gen. XXIV 65. and of dissembled modesty Gen. XXXVIII 14. but where is it used as a sign of subjection II. Hair was given to our grandmother Eve for a Covering as the Apostle clearly asserts in this place from the first moment of her creation before she was subjected to a husband and heard that He shall rule over thee yea before she was married to Adam III. The Apostle treats not of wives alone but of women in general whether they were Wives Virgins or Widdows IV. The obligation of subjection towards the husband follows the woman ever and every where ought she ever and every where to carry a vail with her as a sign of that subjection Must she necessarily be vailed while she is about the affairs of her family Must she be vailed in the garden in the fields walking alone or with her family It is clear enough the Apostle speaks of vailing only when they were employed in Religious Worship and that regard is had to something that belongs to the woman in respect of God rather than in respect of her husband And although we should not deny the vailing of the woman was some sign of her subjection towards her husband yet we do deny that the vailing concerning which the Apostle here speaks hath any regard to it V. The Jews assign shame as the reason of the womans vailing z z z z z z â—ereshith R â—◠§. 17. Why does a man go abroad with his head not covered but women with their heads covered R. Josua saith It is as when one transgresseth and is made ashamed she therefore goes with her head vailed Behold a vail a sign indeed of shame but not of subjection And they fetch the shame of the woman thence that she first brought sin into the world Therefore the Apostle requires the vailing of the woman in Religious Worship by the same notion and reason as men vailed themselves namely for reverence towards God But certainly it may be enquired whether he so much urgeth the vailing of women as reproves the vailing of men However by this most fit argument he well chastiseth that contrary custom and foolishness of men as though he had said Do ye not consider that the man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Glory of God but the woman is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Glory of the Man that woman was made for man that man is the head of the woman and then how ridiculous is it that men should use a vail when they pray out of reverence and shame before God and women not use it whose glory is less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The woman is the glory of the man So R. Solomon a a a a a a In Esay XLIV 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like the glory of the man that is saith he Like the woman who is the glory of the husband See also the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dishonoureth her head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lightness of the head among the Talmudists is Levity or irreverence and if you should render the Greek expression in the same sense as though it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He viliâ—ies his head or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She viliâ—ies her head one should not much stray either from Grammar or from truth But the sense ariseth higher a man praying covered as ashamed of his face before God disgraceth his head Christ who himself carried the like face of a man especially he disgraceth the office of Christ by whom we have access to God with confidence And a woman praying not vailed as if she were not ashamed of her face disgraceth man her head while she would seem so beautiful beyond him when she is only the glory of the man but the man is the glory of God VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let her also be shorn IF she be not vailed let her be shorn Yea rather you will say let her go with her hair loose for it was given her for a Covering by nature Will the Apostle suffer this or any civilized Nation By no means He saith the hair of women was given them for a Covering and yet requires another Covering calling to mind the primitive reason why the Covering of hair is given by nature to a woman viz. to be a sign of her reverence humiliation and shame before God The Apostle permits women to gather and bind up their hair into knots by hairlaces a thing done in all Nations that were not fierce and wild yea he would scarce suffer the contrary But if any woman was so unmindful or forgetful why the vail of her hair was granted her by nature and so much assured of her beauty and her face as when she prays to take off her vail the sign of her reverence towards God let her take off also saith he that natural sign of reverence the vail of her hair VERS X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For this cause ought the woman to have power c. THAT which commonly here obtains is that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power is understood A vail a sign of power above her or of her subjection But it is to be enquired whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have power does not properly yea always denote to have power in ones own hand not a power above one as Matth. VII 29. Joh. XIX 10. 1 Cor. VII 37. and IX 4. and elsewhere a thousand times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because of the Angels Because of the
that Nation for some time that so all that belonged to the Remnant might come in and that none of them should perish It might be questioned whether any Jews persevered in the Gospel till the destruction of the City but those that were the Elect. True many had embraced it but God and trial had sifted them and there were many heresies and a great Apostacy So that Matth. XXIV 24. argues that the Elect only held out And thus we come to understand the Reason I. Why the Apostle speaks so much of their Election viz. Because the Nation before were rejected and there was only a Remnant to be saved II. Why he conceals the word Ecclesia Church viz. Partly because the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elected together speaks it enough and partly because his mind was to pitch upon that that made and preserved a right Church indeed in those times that it was elected chosen and taken out from among the rest of people rejected and cast off And now we come to take up some Theological Observations I. A Church at Babylon 1. How doth Grace appear here to abound where sin abounded At Babel was the Confusion of Tongues at Babel was the beginning of Heathenism there was Idolatry practised in its height and from Babel proceeded a continual persecution of Gods Church of the Jews and yet now there is a Church How was that fulfilled in Psal. LXXXVII 4. I will make mention of Rahab and Babylon to them that know me To which also that is consonant in Esa. XIX 23. In that day there shall be a High way out of Egypt into Assyria and the Assyrian shall come into Egypt and the Egyptians shall serve with the Assyrians God has delighted to set up monuments of his grace for encouragement of sinners to come in to him and that both in places and persons In places for Example Besides this of Babylon I will instance in Antioch and Egypt Antioch was built by Antiochus the greatest persecutor of Gods people yet Christians did afterwards so flourish at Antioch that believers were first styled Christians there And so Egypt was the great enemy of Israel and yet in Psal. LXXXVII 4. I will make mention of Rahab that is Egypt And out of Egypt God called his Son In Persons Adam after the Devil caused his fall was restored to a better condition that he was in before it Paul who once was the great persecutor and waster of the Church was afterwards sent to the Gentiles and became the great planter and builder of it among them And he gives that very reason that God called him by his grace to reveal his Son in him that he might preach him among the Heathen Gal. I. 15 16. So much did the goodness of Gods grace out face sin and the power of grace exceed the power of the Devil 2. Places or persons on this side contempt of the Gospel may be capable of Gods turning to but after that that capacity is lost To that sense is that in Heb. X. 26. If we sin wilfully after we have received the knowledge of the truth there remaineth no more sacrifice for sin This Place and all the East Country are Witnesses of this 3. Peter at Babylon and a Church with him Ubi Imperator ibi Roma Where the Emperor was there was Rome Where the Apostles come presently there grows a Church Trace St. Paul and you find it so trace S. Peter and the rest of the Apostles and still you find it so T is observable how God when the fulness of time came inclined the hearts of the Jewish people to come in to the Gospel You read of three thousand souls converted in II. Act. 41. and five thousand in IV. Chap. 4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many myriads XXI Chap. 20. And among the Gentiles they flocked into Christ as the Doves to the windows insomuch that God in the Prophet says Who begot me these c. they were so numerous Certainly this was more than the effect of mans own Vires naturae strength of nature but rather it must be referred to the mighty grace of God Hence our Saviour in IV. John 35. useth those words Say ye not there are four months and then cometh Harvest behold I say unto you lift up your Eyes and look on the fields for they are white already to Harvest This Harvest respects the Harvest of the Gospel among other Nations besides the Jews for he spake these words when he was among the Samaritans And that of the Apostle illustrates this further viz. of the Gentiles coming into Christ in VIII Rom. 19. For the earnest expectation of the creature waiteth for the manifestation of the Sons of God Where creature is to be understood as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Mark XVI 15. Go ye into all the World and preach the Gospel to every creature i. e. to the Gentile World They had an earnest expectation of these times of the Messias and groaned and travailed in pain together for this Gospel But I shall not insist on that II. The Elect of God elect together or alike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First observe hence That Election doth not admit of magis minus 1. All are within the same act of Election in eternity Ephes. I. 4 6. According as he hath chosen us in him before the foundation of the World c. 2. All are elect a like in Christ as the Head 3. All partake of the same love the same infinite love is to all alike in Joh. XVII Christ makes that prayer for them all without any distinction 4. All are appointed to the same determinate end the sprinkling of blood obedience perseverance and Glory Perseverance I say and that is a second thing observable Secondly then observe how much this Apostle stands upon Election because of the Apostatizing times wherein he lived So great an Apostacy was there in those days that it might be a question whether any Jews were then so much as in the true profession of the Gospel but those that were Elect. See Matth. XXIV 24. and compare this with it It was a time of trial and sifted them out Whence we might build this Doctrine That Election is the great cause of Perseverance 1 Pet. I. 3. The Elect in the second verse are said to be begotten to a lively hope and vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are said to be kept by the power of God through Faith unto Salvation A SERMON PREACHED AT S. MARIES Cambridge Novemb. 27. 1659. ROM VIII 23. And not only they but our selves also which have the first fruits of the Spirit even we our selves grone within our selves waiting for the adoption to wit the redemption of our Body MANY verses in the Scripture are facil taken single by themselves but difficult when they are to be construed in connexion with the preceding Of such nature is this verse Take the words singly and they are easie to construe We which
Hellenists p. 808. By what Authors and Counsels 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 Greeks and Hebrews who properly so called p. 659 660. The Gentiles were called Greeks by the Jews and why p. 704. The Greeks call all Countries but their own Barbarians 704 Guph or Goph a place where the Jews did suppose that Souls did Pre-exist 569 H. HADES what in the opinion of the Heathen World p. 1351. If Hades mean Paradise why should Christ pray against it Page 1352 Hair long Hair divers Nations did wear long Hair p. 774. The Nazarites also wore long Hair among which number Absolom was one p. 774. Why the Nazarites let their hair grow long p. 774. The Jews cut their hair very often especially ever before a Feast 774 Hallell the great Hallel what p. 223 224. Hallel the Hymn that was sung at the Passover what p. 353 354. The Great Hallel and Hymn that was sung at the close of every Passover whence taken and how it was sung p. 444 445. Hallel an Hymn or Song made up of six Psalms 560 hands the plunging and washing them what and how they differ p. 344 345. The laying of Hands upon the Sacrifice what and for what end 531 Harvest Seed-time Plowing Sowing Mowing Dressing of Vines and all the management of the Gardens Grounds Fields and Vineyards lay in the Hands of the Fathers of the Traditions so that the Country-man did none of these things but by the Traditional Rule p. 87 88. Harvest and Seed-time were early among the Jews p. 184 185. When 543 544 Hatred we are to hate no Man in the World 1300 Hauran what the Name and where the Place 364 365 Hazerim the Region of the Avites it was a part of new Idumea 29â— Hazezon Tamar in Engedi Page 296 Head covered shewed humility reverence shame c. uncovered confidence not fearful not ashamed c. 769. 770 Heart its hardness what 217 Hearts Tongues and Actions of Men can be and are overpowered by the Spirit of God so as to serve the design of God's glory 1290 1291 1292 Heathenism from whence it sprung 644 Heathens how the Jews esteem them 215 Heaven put for God very usual in the Jewish Dialect p. 114. What Saints in Heaven do referring to Saints or Sinners on Earth p. 1268. Heaven and Earth made by God and wherefore he made them 1321 1322 Hebrew was not the Jews Mother-Tongue in the time of the Apostles but the Syriac p. 101 to 104. The Hebrew Letter was the Original Letter of the Law p. 138 139. Whether the Text be corrupted p. 139 140. Hebrew Language put for the Chaldee Language 543 544 Hebrew Bible some would have it corrected by the Greek Version and contend that those Interpreters were inspired p. 710 711 712. Hebrew Bible read in the Synagogues of the Hebrews p. 802. The Jews thought not so honourably of any Version as they did of the Hebrew Bible 803 804 805 Hebrew Text added to by the Greek Version and Chaldie Paraphrast 707 Hebrew Tongue contained all the Things of true Religion all other Languages at Babel wanted them from whence sprung Heathenism p. 644. What Language was the Hebrew Tongue in the time of the Apostles p. 658 c. The Syriack or Armenian under the second Temple was that which went under the Name of the Hebrew p. 659. Both Hebrew and Greek Tongues were native to some Jews p. 661. Hebrew Tongue or Language was used by the Jews in reading the Scripture Prayers and Preaching and so it s supposed the Corinthian Church did though the common People of the one and the other did not understand it 783 784 787 Hebrews or the Land of the Hebrews was so called from Heber from the confusion of Tongues p. 327. Hebrews and Greeks who properly so called p. 659 to 662. Hebrews or Jews and Hellenists distinguished with the reason of the distinction p. 798. Hebrews in Babilon and the adjacent Countries were supposed by the Jews to be vastly numerous and of a purer and more noble blood than those that went up from Babilon p. 799. They had three Universities in Babilon the Ten Tribes also were placed there and in Assyria 800 801 Hebron the situation of it and the reason of its name 46 47 Hell called by the name of Gehinnon and Gehenna why p. 141. The Jews say that there are eight Doors of Gehenna p. 141. Christ's descent into Hell the improper meaning as what the Church of Rome understood by it p. 1341 to 1347. Some Protestants hold his local descent into Hell but not as the Papists do p. 1341. Christs descent into Hell is supposed by some to be the torments he suffered on the Cross. p. 1347. It s impossible Christ should suffer the torments of Hell or be in the case of the Damned p. 1350. What is the meaning of Christ's descent into Hell p. 1350 c. Hell did once signifie the same with Hades now it is only used for the Place of Torment 1350 Hellenists were Jews that were scattered among the Greeks and used their Tongue p. 558. Hellenists whether Jews or no p. 659 660 661. Hellenists and Hebrews or Jews distinguished with the reason of the distinction 798 Helps were such as accompanied the Apostles and Baptised such as were converted by them 781 Heresies why Saint Paul says they must be whence is the unhappy necessity of them p. 1279 1280. The immediate Causes and Originals of Heresies what p. 1280 Popery Socinianism and Quakerism are great Heresies Page 1280 1281 Hereticks some sort of them used Sorcery or Enchantments to cause Men to follow them p. 497. There were Hereticks in the days of Ezra which said there was no world but this 702 Hermite or Eremite denotes a Country-man more properly than one that lives in a Desart 113 Hermon the same say some with the Mountain of Snow 62 Herod his manner of rise from a servant to a King p. 109. His Dominion enlarged 361 c. Herodians the rise of them and what they were 229 Herodium a Palace or Castle built by Herod near the Moabitish Arabia 500 High Places built up to Idols and the same also to God 718 High Priest whether sometimes there were not two High Priests p. 397. High Priest and the President of the Sanhedrim compared together the High Priest shewed to be the greater Officer p. 681. How he prepared himself with the help of others for the day of Attonement 554 555 High Priesthood and other Priesthood only differed in two things p. 585. High Priesthood lost from one family to another when 1218 High Priest's Office often possessed by unlearned Men and often bought 508 Hippo the very same with Susitha p. 68 70. Where 309 Historian officiousness a great fault in an Historian 1142 1143 History Ecclesiastical History very subject