the Justice of God that Christ was to satisfie and if he could not have done that then there would have been some reason he should have suffered his wrath The Justice of God challenged obedience of men or no coming to Heaven satisfaction for disobedience or they must to Hell Here is enough saith Christ to serve for both ends They have disobeyed here is obedience more than all their Disobediences do or can come to They cannot obey as they should here is that that makes it out viz. Obedience infinite III. The truth was that Christ had to deal with the wrath of the Devil but not at all with the wrath of God Consider but these passages and see what was the stress that Christ had to deal withal in his Passion First That Gen. III. 15. He shall bruise thy head and thou shalt bruise his heel Satan the seed of the woman shall destroy thee This is explained Heb. II. 14. For as much as the children are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death that is the Devil And 1 Joh. III. 8. For this purpose the Son of God was manifest that he might destroy the works of the Devil And then observe that Joh. XIV 30. The Prince of this world cometh and hath nothing in me And Luke XXII 53. When I was daily with you in the Temple ye stretched forth no hands against me but this is your hour and the power of darkness While I preached there was a restraint upon you because my hour was not come but now you and Hell are let loose to have your full swing against me There was a Combate proposed in the sufferings of Christ before God and Angels Twixt whom Christ and the wrath of God No but twixt Christ and Satan and all his power What doth God in this quarrel Doth God fight against Christ too as well as the Devil Was his wrath against him as well as the Devils wrath What against his own Champion his own Son No he only tries him by affliction not overwhelms him with his wrath He only lets him alone to him to be the shock of Satan He little assists Satan by his wrath laid on his own Champion See the great Mystery of this great Dispensation in brief God had created the first Adam and endued him with abilities to have stood Thus endued he leaves him to stand of himself and permits Satan to tempt him and he overcomes him and all mankind are overthrown God raised up a second Adam endued with power to foil Satan do he his worst and not only with power to withstand Satan if he will but a will that could not but withstand Satan He sets him forth to encounter and leaves him to himself lets Satan loose to do his worst Satan vexeth him with all the vexation Hell could inflict upon him Did not God love his Son look with dear bowels upon him all this while It is a very harsh opinion to think that Christ undertaking the combate for the honour of God against his arch-enemy that obeying the Will of God even to the death that retaining his holiness unmoveable in the midst of all his tortures paying God an infinite obedience it is harsh I say to think that God should requite him with wrath and look upon him as a wretched damned person No it was the wrath of the Devil that Christ had to combate with not the wrath of God at all IV. Though Christ is said to bear sins yet for all that God did not look upon him any whit the more wrathfully or in displeasure but rather the more favourably because he would bear the sins of his people For God looked on Christ not as a sinner but as a Sacrifice and the Lord was not angry at him but loved him because he would become a Sacrifice Joh. X. 17. Therefore doth my Father love me because I lay down my life Esa. LIII 12. Therefore will I divide him a portion with the great and he shall divide the spoil with the strong because he hath poured out his Soul unto death Do those words speak the anger of God No his wel-pleasedness his rewarding him for that he would be numbred with transgressors being none but a Lamb without spot and blemish Some say That Christ was the greatest sinner murderer c. because he bare the sins of those that were so which words border upon blasphemy and speak besides a great deal of imprudence and inconsideration See Levit. XVI 21 22. And Aaron shall lay both his hands upon the head of the live Goat and consess over him all the iniquities of the children of Israel and all their transgressions in all their sins putting them upon the head of the Goat And the Goat shall bear upon him all their iniquities Is it not sensless now to say That the Goat was the greatest sinner in Israel Was he any whit the more sinful because the sins of the people were put upon him And so of other sacrifices on whose heads hands were laid and sins put was the wrath of God upon the Sacrifice No the pleasure of God was upon it for attonement In such sense are those places to be taken Isa. LIII 6. The Lord hath laid on him the iniquity of us all 1 Pet. II. 24. Who his own self bare our sins in his own body on the tree 2 Cor. V. 21. He hath made him to be sin for us who knew no sin He bare our sins not as a sinner but as a Sacrifice And that Joh. I. 29. makes it plain Behold the Lamb of God that taketh away the sins of the World As a Lamb at the Temple bare the sins of the people so Christ bare our sins How Was the Lamb guilty or sinful No as an attonement and sacrifice And so God looked on Christ as a Sacrifice well pleasing to him not as sinful at all Need we any more illustration Observe that Exod. XXVIII 36 38. And thou shalt make a plate of pure gold and grave upon it like the engravings of a signet Holiness to the Lord. And it shall be upon Aarons forehead that Aaron may bear the iniquity of the holy things which the children of Israel shall hallow in all their holy gifts and it shall be always upon his forehead that they may be accepted before the Lord. Holiness to the Lord because he bare iniquity It should rather have been Unholiness if Aaron had been any whit the more sinful for bearing the peoples iniquities But he is said to bear their iniquities because he by his office undertook to attone for them How did God look upon Aaron in his Priesthood With anger because he bare the iniquity of the people Nay with favour and delight as so excellent an instrument of attonement Such another passage is that Levit. X. 17 c. Wherefore have ye not eaten the sin offering in the holy place
time and story come in the three first Verses of the second Chapter and the story lyeth thus Dayes of the Creation VII GOD having thus created all things * * * Read ver 2. For on the seventh day God had ended his work otherwise there may be a doubt upon it whether God created not something on the seventh day This the lxx Saw and therefore they translate it different from the Original word And God ended his works on the sixth day in six days and man having thus fallen and heard of Christ and of death and eternal life and other like things on the sixth day the Lord ordaineth the seventh day for a Sabbath or holy rest and Adam spendeth it in holy duties and in meditation of holy things The mention of the institution of the Sabbath is laid in the beginning of the second Chapter though the very time and place of that story be not till after the end of the third 1. Because the holy Ghost would dispatch the whole story of the first week or seven days of the world together without interposition of any other particular story 2. Because he would shew that Adam should have kept the Sabbath though he had never sinned And therefore the mention of the Sabbath is before the mention of his sin CHAP. IV. THE exact times of the stories of the fourth Chapter are not to be determined and therefore they must be left to be taken up by conjecture in the times of the fifth as they are cast into the following table and so conjecturally also must we measure out the parallel and collateral times of the generations of Cain and Seth that are either named here or hereafter to the floud Cain and Abel born twins yet the one the seed of the Serpent and the other of the Woman In Cain was legible the poyson that Satan had breathed into fallen man and in Abel the breathing of grace into the elect and a figure of the death of Christ. God fireth Abels sacrifice from heaven but despiseth Cains yet readeth to him the first doctrine of repentance That if he did well he should certainly be accepted and though he did not well yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sin-offering lieth at the door if he repented there was hope of pardon Thus as God had read the first lecture of faith to Adam in the promise of Christ Chap. 3. 15. so doth he the first lecture of repentance to Cain under the doctrine of * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very commonly taken for a sin offering and the sacrifices were constantly brought to the Tabernacle door a sin-offering But Cain despiseth his own mercy is unmerciful to his brother and is denied mercy from the Lord. He beggeth for death that he might be shut out of that sad condition to which God hath doomed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now therefore let it be that any one that findeth me may kill me but this God denieth him and reserve th him to a longlife that he might reserve him to long misery Lamech a branch of this root bringeth into the world the abomination of Polygamie or of having more wives at once than one for which God smiteth him with horrour of conscience that he himself might be a witness against that sin that he had introduced and he censureth himself for a more deplorate and desperate wretch than Cain For that Cain had slain but one man and had only destroyed his body but he himself had destroyed both young and old by his cursed example which was now so currently followed and entertained in the world that ere long it was a special forwarder of its destruction that if Cain was to be avenged seven-fold Lamech deserved seventy and seven-fold In this stock of Cain also began Idolatry and worshipping the creature instead of the Creator blessed for ever and in a mournfull feeling of this dishonour done to God by it Seth calls his Son that was born to him in those times Enosh or sorrowfull because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then began profaness in calling upon the name of the Lord. Noah in 2 Pet. 2. 5. seemeth to be called the eighth in reference to these times namely the eighth in succession from Enosh in whose times the world began to be profane CHAP. V. THis fifth Chapter measureth the time and age of the world between the Creation and the Flood which was 1655. years compleat Being cast into a Table it will not only shew the currency but the concurrency of those times or how those Patriarchs whose times it measureth lived one with another The Reader will not need any rules for the explaining of the Table his own Arithmetick will soon shew him what use to make of it The first Age of the World From the Creation to the Flood This space is called Early in the morning Mat. 2. Hilar. in loc Ten Fathers before the Flood  Adam hath Cain and Abel and loseth them both Gen. 4. unhappy in his children the greatest earthly happiness that he may think of Heaven the more 130 130 Seth born in original sin Gen. 5. 2 3. a holy man and father of all men after the Flood Numb 24. 17. to shew all men born in that estate 235 235 105 Enosh born corruption in Religion by Idolatry begun Gen. 4. 25. Enosh therefore so named Sorrowful 325 325 195 90 Kainan born A mourner for the corruption of the times 395 395 265 160 70 Mahalaleel born A praiser of the Lord. 460 460 330 225 135 65 Jared born when there is still a descending from evil to worse 622 622 492 387 297 227 162 Enoch born and Dedicated to God the seventh from Adam Jude 14. 687 687 557 452 362 292 227 65 Methushelah born his very name foretold the Flood The lease of the world is only for his life 874 874 744 639 549 479 414 252 187 Lamech born A man smitten with grief for the present corruption and future punishment 930 930 800 695 605 535 470 308 243 56 Adam dieth having lived 1000. years within 70. Now 70 years a whole age Psal. 90. 10. 987  857 752 662 592 527 365 300 113 57 Enoch translated next after Adams death mortality taught in that immortality in this 1042 Enoch the seventh from Adam in the holy line of Seth prophecâ—ed against the wickedness that Lamech the seventh from Adam in the cursed line of Cain had brought in 912 807 717 647 582 Enoch lived as many years as there be days in a year via 365. and finished his course like a Sun on earth 355 168 112 55 Seth dieth 1056   821 731 661 596  369 182 126 69 14 Noah born a comforter 1140   905 815 745 680  453 266 210 153 98 84 Enosh dieth 1235    910 840 775  548 361 305 248 193 179 95 Kainan dieth 1290     895 830  603 416 360 303 248 234 150 55
as they would make him Chap. 31. Then Elihu the Pen-man undertakes to moderate but inclining to the same misprision with the others the Lord himself convinceth them all of the uprightness of Job which no arguments of Job could do and this not only by an oracle from Heaven but also by Jobs revived prosperity wherein every thing that he had lost was restored double to him but only his children which though they died yet were not lost His years were doubled for he lived an hundred and forty years after his trouble and so was seventy years old when his trouble came and died two hundred and ten years old the longest liver born since Terah CHAP. II. to Ver. 11. Years of the Promise 341 ISRAELS afflictions increase upon them the cruel King of Egypt commanding Years of the Promise 342 all the Male children to be slain Miriam was born not far from Years of the Promise 343 this time she was able to stand and watch Moses when he was cast into the Years of the Promise 344 river her name signifieth Bitterness and Rebellion both and it is not to be Years of the Promise 345 doubted but holy Amram when he gave her name had regard to that sad Years of the Promise 346 cause and effect of which they had so great cause to be sensible Miriam Years of the Promise 347 was a Prophetess Exod. 15. 20. Micah 6. 4. World 2431 Years of the Promise 348 AARON born a Saint of the Lord Psal. 106. 16. His name soundeth Years of the Promise 349 both of sorrow and joy as the tenor of Psal. 88. 89. made in these afflictions Years of the Promise 350 doth World 2433 Years of the Promise 351 Moses 1 MOSES born supernaturally his mother being exceeding old at his Years of the Promise 352 Moses 2 birth she was his fathers own Aunt the daughter of Levi so is Moses Years of the Promise 353 Moses 3 a Levite both by father and mother He is preserved in an ark like a Years of the Promise 354 Moses 4 second Noah his mother is paid for nursing her own child he is adopted Years of the Promise 355 Moses 5 by Pharaohs daughter for her own son and so the King is his nursing Father Years of the Promise 356 Moses 6 and the Queen his nursing Mother And in this doth Moses typifie Years of the Promise 357 Moses 7 Christ that his true Father is unknown to the Egyptians and he Years of the Promise 358 Moses 8 reputed the son of Pharaoh as the true Father of Christ unknown to Years of the Promise 359 Moses 9 the Jews and he reputed the son of Joseph Years of the Promise 360 Moses 10 Moses was educated and learned in all the wisdom of the Egyptians Years of the Promise 361 Moses 11 Years of the Promise 362 Moses 12 Acts 7. 22. Stephen speaketh this from necessary consequence not having Years of the Promise 363 Moses 13 express Text for it for it could no otherwise be conceived of the adopted Years of the Promise 364 Moses 14 Years of the Promise 365 Moses 15 son of a King and of a King of Egypt which Nation was exceedingly Years of the Promise 366 Moses 16 given to learning and study JOB is yet alive and probably out-liveth Years of the Promise 367 Moses 17 Moses In the reading of his Book it may be advantagious to the Years of the Promise 368 Moses 18 Years of the Promise 369 Moses 19 Reader to observe how in very many places it toucheth upon the history Years of the Promise 370 Moses 20 Years of the Promise 371 Moses 21 that is contained in the Book of Genesis though that Book was not then Years of the Promise 372 Moses 22 written The creation is handled Chap. 38. The first Adam mentioned Years of the Promise 373 Moses 23 Chap. 15. 7. The fall of Angels and Man Chap. 4. 20. 5. 2. The miserable Years of the Promise 374 Moses 24 Years of the Promise 375 Moses 25 case of Cain that was hedged in that he could not die Chap. 3. 21. Years of the Promise 376 Moses 26 The old world and the flood Chap. 22. 6. The builders of Babel Chap. 3. Years of the Promise 377 Moses 27 Years of the Promise 378 Moses 28 15. 5. 13. The fire of Sedom Chap. 20. 23 26. and divers such references Years of the Promise 379 Moses 29 may be observed which are closely touched in the Book which Years of the Promise 380 Moses 30 Years of the Promise 381 Moses 31 they came to know partly by tradition partly by living so near the Hebrews Years of the Promise 382 Moses 32 and the places where these things were done and partly by revelation Years of the Promise 383 Moses 33 as Chap. 4. 12. 38. 1 Years of the Promise 384 Moses 34 Years of the Promise 385 Moses 35 The Pen-man of the Book before and after the speeches of Job and his Years of the Promise 386 Moses 36 friends often useth the name Jehovah but in all the speeches never but Years of the Promise 387 Moses 37 once and that is in Chap. 12. 10. speaking there of Gods giving the Creature Years of the Promise 388 Moses 38 Years of the Promise 389 Moses 39 his being CHAP. II. from Ver. 11. to the end World 2473 Years of the Promise 390 Moses 40 MOses by faith at forty years old Acts 7. 23. refuseth the Courts Years of the Promise 391 Moses 41 visiteth his brethren slayeth an Egyptian fleeth into Midian Years of the Promise 392 Moses 42 Years of the Promise 393 Moses 43 Heb. 11. 24 25 26. By faith Moses refuseth to be called the son of Pharaohs Years of the Promise 394 Moses 44 daughter chusing rather to suffer affliction with the people of God then Years of the Promise 395 Moses 45 Years of the Promise 396 Moses 46 to enjoy the pleasures of sin for a season Esteeming the reproach of Christ Years of the Promise 397 Moses 47 greater riches then the treasures of Egypt for he had respect unto the recompence Years of the Promise 398 Moses 48 Years of the Promise 399 Moses 49 of the reward In Midian he marrieth Zipporah and hath a son by Years of the Promise 400 Moses 50 her whom he calleth Gershom which signifieth a desolate stranger because Years of the Promise 401 Moses 51 of his remote residence from his own people in a forain land Years of the Promise 402 Moses 52 Years of the Promise 403 Moses 53 Israel is not yet throughly humbled under their affliction and therefore Years of the Promise 404 Moses 54 it is but just they should continue under it they refused the deliverer Years of the Promise 405 Moses 55 Years of the Promise 406 Moses 56 when he offered himself unto them with Who made thee a Prince Years of the Promise 407 Moses 57 and a Ruler over us And therefore they are but answered according to Years of the
wandering in the wilderness Here at Kadesh they continued a good space before they removed for so Moses saith Ye abode in Kadesh many days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the days that ye had made abode namely at Sinai as ver 6. and so they spent one whole year there for so they had done at Sinai and whereas God bids them upon their murmuring to turn back to the Red-sea Deut. 1. 40. his meaning was that at their next march whensoever it was they should not go forward towards Canaan but clean back again towards the Red-sea from whence they came Moses 84 Redemption from Egypt 4 And so they do and so they wander by many stations and marches Moses 85 Redemption from Egypt 5 from Kadesh Barnea now till they come to Kadesh Barnea again some seven Moses 86 Redemption from Egypt 6 or eight and thirty years hence Their marches mentioned in Numb 33. Moses 87 Redemption from Egypt 7 were these from Kadesh or Rithmah to Rimmon Parez to Libnah to Moses 88 Redemption from Egypt 8 Rissah to Kehelathah to Mount Shapher to Haradah to Makheloth to Moses 89 Redemption from Egypt 9 Tahath to Tarah to Mâ—â—hcah to Hashmonah to Moseroth to Horhagidgad Moses 90 Redemption from Egypt 10 to Jotbathah to Ebronah to Ezion Gaber to Kadesh again in the Moses 91 Redemption from Egypt 11 fortieth year And thus whereas it was but eleven days journey from Horeb Moses 92 Redemption from Egypt 12 by the way of Mount Seir to Kadesh Barnea Deut. 1. 2. they have now Moses 93 Redemption from Egypt 13 made it above three times eleven years journy The occurrences of all Moses 94 Redemption from Egypt 14 this time were but few and those undated either to time or place some Moses 95 Redemption from Egypt 15 Laws are given Chap. 15. Korah Dathan and Abiram rebel Chap. 16. Moses 96 Redemption from Egypt 16 Korah for the Priest-hood from Aaron as being one of the Tribe of Levi Moses 97 Redemption from Egypt 17 and Dathan and Abiram for the principality from Moses as being of Moses 98 Redemption from Egypt 18 Reuben the first-born An earth-quake devoureth them and all theirs Moses 99 Redemption from Egypt 19 and a fire devoured the 250 men that conspired with them only Korahs Moses 100 Redemption from Egypt 20 sons escape Chap. 26. 11. and of them came Samuel and divers famous Moses 101 Redemption from Egypt 21 Moses 102 Redemption from Egypt 22 singers in the Temple 1 Chron. 6. 22. c. Aarons Priest-hood that was Moses 103 Redemption from Egypt 23 so opposed is confirmed by the budding of his withered rod and upon Moses 104 Redemption from Egypt 24 Moses 105 Redemption from Egypt 25 this approval divers services for the Priests are appointed Chap. 17. 18. Moses 106 Redemption from Egypt 26 19. and so we have no more occurrences mentioned till the first day of Moses 107 Redemption from Egypt 27 Moses 108 Redemption from Egypt 28 their fortieth year They went under four or five continual miracles Moses 109 Redemption from Egypt 29 as the appearing of the Cloud of glory the raining of Manna the following Moses 110 Redemption from Egypt 30 Moses 111 Redemption from Egypt 31 of the Rock or the waters of Horeb the continual newness of Moses 112 Redemption from Egypt 32 their cloaths and the untiredness of their feet yet did they forget and Moses 113 Redemption from Egypt 33 were continually repining against him that did all these wonders for them Moses 114 Redemption from Egypt 34 Moses 115 Redemption from Egypt 35 They repined when they came out of Egypt that they must come out of Moses 116 Redemption from Egypt 36 Egypt Exod. 14. 12. They repined when they came near Canaan that Moses 117 Redemption from Egypt 37 Moses 118 Redemption from Egypt 38 they must go into Canaan Numb 14. and so they repined all the way between Moses 119 Redemption from Egypt 39 Do ye thus requite the Lord O foolish people and unwise Is not he thy Father that hath bought thee c. Deut. 32. 6. CHAP. XX. World 2553 Moses 120 Redemption from Egypt 40 ISRAEL is now come to Kadesh Barnea again an unhappy place for there they had been eight and thirty years ago and received the doom of not entring into the land and the same doom falleth upon Moses and Aaron there now It is said They came into the desert of Zin to Kadesh in the first moneth but nameth not the year for it referreth to the decree made in that very place of forty years wandering and this is the first month of the fortieth year and so Numb 33. 8. and Deut. 2. 7 14. make it undoubted Miriam dieth at Kadesh and is buried there being a great deal above 120 years old The people murmur here now for water as they had done here before about the land and the Holy Ghost by a most strange word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most sweetly sheweth their confusedness They had lain here a whole twelve-month at their being here before but then no want of water for the rock or the waters of Horeb had followed them hither but how World 2553 Moses 120 Redemption from Egypt 40 that was now departed is not expressed Moses and Aaron are excluded Canaan for not believing the Lord and not sanctifying him before the people their particular fault is diversly guessed at it seemeth to me that it was this What say they ye rebels must we bring water out of this rock as we did out of Horeb Is all our hopes and expectation of getting out of the wilderness come to this We never fetched you water out of a rock but once and that was because ye were to stay a long time in the wilderness and that was to serve you all the while as we have seen it did by experience Now that water is gone and must we now fetch you water out of another rock O ye rebels have you brought it to this by your murmuring that we must have a new stay in the wilderness and a new rock opened to yield you water for your long stay as Horeb did Are we to begin our abode in the wilderness anew now when we hoped that our travel had been ended and so we shall never get out And so he smote the rock twice in a fume and anger And thus they believed not the promise of entring the land after forty years and thus they sanctified not the Lord in the sight of the people to incourage them in the Promise but damped them in it and thus they spake unadvisedly in their lips and so they were excluded Canaan It was a sign that the Promise aimed at better things then the earthly Canaan when the holiest persons in all Israel are debarred from coming thither from Kadesh Barnea they turn back toward the Red-sea again as they had done before Deut. 1. 40. because Edom would not now give them passage Aaron dieth in
them to be humbled some for their fathers guilt some for their own and some for both and to acknowledge that their being alive till now and their liberty to enter into the Land was a free and a great mercy for their own and their fathers faults might justly have caused it to have been otherwise with them 2. They had imitated their fathers rebellion to the utmost in their murmuring at Kadesh at their last coming up thither and in the matter of Baal Peor and therefore he might very well personate them by their fathers when their fathers faults were so legible and easie to be seen in them 4. He reckoneth not their second journy to Kadesh by name but slips by it Chap. 2. 1 4. Nor mentions their long wanderings for seven and thirty years together between Kadesh and Kadesh but only under this expression We compassed mount Seir many days Chap. 2. 1. because in that rehearsal he mainly insisteth but upon these two heads Gods decree against them that had first murmured at Kadesh and how that was made good upon them and Gods promise of bringing their children into the land and how that was made good upon them therefore when he hath largely related both the decree and the promise he hastens to shew the accomplishment of both 5. In rehearsing the Ten Commandments he proposeth a reason of the Sabbaths ordaining differing from that in Exodus there it was because God rested on the seventh day here it is because of their delivery out of Egypt and so here it respecteth the Jewish Sabbath more properly there the Sabbath in its pure morality and perpetuity And here is a figure of what is now come to pass in our Sabbath celebrated in memorial of Redemption as well as of Creation In the fifth Commandment in this his rehearsal there is an addition or two more then there is in it in Exod. 20. and the letter Teth is brought in twice which in the twentieth of Exodus was only wanting of all the letters 6. In Chap. 10. ver 6. 7 8. there is a strange and remarkable transposition and a matter that affordeth a double scruple 1. In that after the mention of the golden Calf in Chap. 9. and of the renewing of the Tables Chap. 10. which occurred in the first year after their coming out of Egypt he bringeth in their departing from Beeroth to Mosera where Aaron died which was in the fortieth year after now the reason of this is because he would shew Gods reconciliation to Aaron and his reconciliation to the people to Aaron in that though he had deserved death suddenly with the rest of the people that died for the sin of the golden Calf yet the Lord had mercy on him and spared him and he died not till forty years after and to the people because that for all that transgression yet the Lord brought them through that wilderness to a land of rivers of waters But 2. there is yet a greater doubt lies in these words then this for in Numb 33. the peoples march is set down to be from Moseroth to Bene Jahaan ver 31. and here it is said to be from Beeroth of Bene Jaahan to Moseroth there it is said Aaron died at mount Hor but here it is said He died at Moseroth now there were World 2553 Moses 120 Redemption from Egypt 40 seven several incampings between Moseroth and mount Hor Numb 33. 31 32 c. Now the answer to this must arise from this consideration that in those stations mentioned Numb 33. From Moseroth to Bene Jaahan to Horhagidgad c. they were marching towards Kadesh before their fortieth year and so they went from Moseroth to Bene Jaahan But in these stations Deut. 10. 6. they are marching from Kadish in their fortieth year by some of that way that they came thither and so they must now go from Bene Jaahan to Moseroth And 2. how Moseroth and mount Hor Gudgodah and Horhagidgad were but the * * * As Horeb and Sinai were though they be counted two several incampings of Israel Exod. 17. 1 6. and 19. 1. compared same place and Country and how though Israel were now going back from Kadish yet hit in the very same journies that they went in when they were coming thither as to Gudgodah or Horhagidgad to Jotbathah or Jotbath requires a discourse Geographical by it self which is the next thing that was promised in the Preface to the first part of the Harmony of the Evangelists and with some part of that work by Gods permission and his good hand upon the Work-man shall come forth 7. It cannot pass the Eye of him that readeth the Text in the Original but he must observe it how in Chap. 29. ver 29. the Holy Ghost hath pointed one clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To us and to our Children belong the revealed things after an extraordinary and unparalleld manner to give warning against curiosity in prying into Gods secrets and that we should content our selves with his revealed will 8. Moses in blessing of the Tribes Chap. 33. nameth them not according to their seniority but in another order Reuben is set first though he had lost the birth-right to shew his repentance and that he died not * * * So the Chaldee renders ver 6. Let Reuben live and not die the second death the second death Simeon is omitted because of his cruelty to Sichem and Joseph and therefore he the fittest to be left out when there were twelve Tribes beside Judah is placed before Levi for the Kingdoms dignity above the Priest-hood Christ being promised a King of that Tribe Benjamin is set before Joseph for the dignity of Jerusalem above Samaria c. 9. The last Chapter of the Book was written by some other then Moses for it relateth his death and how he was buried by the Lord that is by Michael Jude 9. or Christ who was to bury Moses Ceremonies The Book of JOSHUA THIS Book containeth a history of the seventeen years of the rule of Joshua which though they be not expresly named by this sum in clear words yet are they to be collected to be so many from that gross sum of four hundred and eighty years from the delivery out of Egypt to the laying of the foundation of solomons Temple mentioned 1 Kings 6. 1. for the Scripture hath parcelled out that sum into these particulars forty years of the people in the wilderness two hundred ninety and nine years of the Judges forty years of Eli forty of Samuel and Saul forty of David and four of Solomon to the Temples founding in all four hundred sixty three and therefore the seventeen years that must make up the sum four hundred and eighty must needs be concluded to have been the time of the rule of Joshua CHAP. I. World 2554 Ioshua 1 JOSHUA of Joseph succeedeth Moses the seventh from Ephraim 1 Chron. 7. 25. and in him first appeared Josephs birth-right 1 Chron. 5. 1. and
conceived in adultery His reconciliation is shewed in the Lords delighting in a child born in wedlock of the same woman His birth is mentioned before the taking of Rabbah though it were long after because the Text having Bathsheba's story David 31 in hand it would conclude it altogether Absalom in this year in exile at Geshur Absalom still at Geshur CHAP. XIV c. David 32 ABSALOM still at Geshur but this year begged home again by Joab and by a suborned woman Her speech to David is very obscure and intricate if not very well looked into and considered She first proposeth a story parable wise of one of her sons murdering another as Absalom had done Amnon and the danger of the slayer for the fact if the King should not remedy it To this the King answers her Go to thine house and I will give charge concerning thee ver 8. And the woman said unto the King The iniquity be on me and on my fathers house and the King and his throne be guiltless vers 9. Her meaning in plain terms was this Well thou givest me such an answer and dispatch as may possibly bring the blood upon thine own head and upon thy Throne for thou saist thou wilt give charge concerning me to prevent the mischief which may chance be done before thou prevent it And the King said Whosoever saith ought unto thee bring him to me and he shall not touch thee any more ver 10. She replies to this Let the King remember the Lord thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the multitude of avengers of blood to destroy and let them not destroy my Son That is Let the King for the Lords sake consider how many avengers of blood there are and whilest I am bringing one to thee another may chance kill him in the mean season Then the King swears her son shall not die And then she comes close up to her errand And why saith she hast thou such thoughts towards the people of thy Kingdom and thinkest not the like towards the people of thine own family so as to bring thine own banished back For we must indeed once die and when we are dead there is no recalling of us any more no more then spilt water can be gathered again off the ground But whilest the Lord doth not take away the life he hath contrived ways and thoughts that a banished man shall not be banished for ever from him c. David 33 Absalom is at Jerusalem but seeth not the Kings face He takes upon him to be a Nazarite for the present and under a vow that he may the better pretend the paying of a vow at Hebron yet is he forced to cut his hair before his vow David 34 be paid because it was a burden to him He brings Joab to him as God useth to bring men to him by affliction he fires his field and then comes Joab and brings him to the King CHAP. XV. David 35 ABSALOM rebels at the end of forty years after David was first anointed by Samuel at Bethlehem and puts David to flee for his life PSAL. III. WITH the thirty second verse of this chapter even with these words of it And when David came to the top of the Mount where he worshipped God read the third Psalm made as the title telleth by David when he fled from his son Absalom and poured out as may well be supposed in this Prayer that he made on the top of Mount Olivet where he worshipped God He complaineth sadly in it of the multitude of his enemies that were against him and of the multitude of his false friends that durst not be for him but yet assures himself of deliverance and of his enemies destruction and prophesieth of the very manner of the end of Absalom and Achitophel if you will take these words in the very letter Thou hast smitten mine enemies on the cheek bone Achitophel with the knot of the rope and Absalom with the bough of the Oak unless he allude to Samsons Victory with the jaw bone and foresee that by small means as that was the Lord will bring him a great deliverance Compare Christs going up to mount Olivet and there praying in the day of his bitterness with this type of David CHAP. XVI DAVID gives away and disposeth of Mephibosheths Land when he hath not power to dispose of his own Shimei flings curses and stones at David and barks like a living Dog though Abishai call him a dead one The only unjust act that ever David had done against the house of Saul he had but newly done that was giving away Mephibosheths Land and here a man of the house of Saul is soon upon him PSAL. VII BEtwixt the thirteenth and fourteenth Verses of this Chapter cometh in the seventh Psalm made by David upon these words of Shimei and sung by him even in this extremity He calleth him Cush by way of derision as alluding to Kish the father of Sauls family for Shimei was of the Family of Saul but turning it into Cush upon Shimei an accursed name Gen. 10. and a Black-moor Nation and of such a colour were Shimeis conditions CHAP. XVII AHitophels cursed spleen against David yet he as it is probable was Bathshebaes Grand-father Hushai foileth his counsel PSAL. XLII XLIII DAVID in his slight from Absalom stays not till he come close to Jordan and there he rests that if there be any necessity or danger he is ready to get over the water and be gone and so is that to be understood in 2 Sam. 16. 14. And the King and all the people that were with him came weary and refreshed themselves there that is a little beyond Bahurim which was close by Jordan and they had not staid nor refreshed themselves till they came there As David lies thus upon Jordan banks he makes the forty second Psalm and from the land of Jordan remembers the Lord ver 6. and by the observing of the waters of Jordan he remembers his own misery There he observeth the waves rolling one in the neck of another and the deep making a noise here and there in its channels and in its falls And so saith he all thy billows and all waves tumble over me one after another vers 7. c. The forty third Psalm seemeth also to have been made by him about the same time compare the last Verses of the two Psalms together PSAL. LV. BEtwixt the one and twenty and two and twenty Verses of this 17 Chapter of the second of Samuel upon the relation how tidings came to David of Ahitophels counsel against him take in the five and fiftieth Psalm in which David deploreth his misery caused by one of his guides and acquaintance and Counsellors ver 13 14. and prayeth bitterly against him His prayer took effect instantly in Ahitophels death CHAP. XVIII XIX ABSALOM hanged by the neck in the forked bough of an Oak His high head is now in its proper exaltation and his proud heart
Months 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 19. which the Rabbins interpret And one Officer which was in the Land for the Leap-year or for the thirteenth Month which befel every third year Solomon had four thousand Stables of Horses and Chariots 2 Chron. 9. 25. that is forty thousand Stalls of Horses for his Chariots 1 King 4. 2. one Horse in every Stall and ten Horses to a Chariot and in a Stable So seven hundred Chariots 2 Sam. 10. 18. is rendred seven thousand 1 Chron. 19. 18. that is seven thousand men with seven hundred Chariots ten to a Chariot Solomon is said to be wiser then Heman and Ethan and Chalcol and Darda that is in humane learning for these men lived in Egypt in the time of Israels affliction there and it seemeth were singularly skilled in all the wisdom of the Egyptians Yet Solomon went beyond them in Philosophy CHAP. II. from vers 39. to the end And CHAP. III. vers 1 2. ABout the latter end of Solomons third year or beginning of his fourth Shimei compasseth his own death by breaking the bonds and bounds of his consinement And as the Jews held Solomon after that marrieth Pharaohs daughter The time is uncertain and the determination of it not much material Solomon preferreth her before the rest of his wives for they were of Nations that were his Subjects but she the daughter of an intire King and by this match he allieth that potent King to him and secureth himself the better abroad especially from Hadad his Enemy who had married a Lady from the same Court 1 King 11. 19. CHAP. VI. all And VII from vers 13. to the end 2 CHRON. III IV. World 2993 Solomon 4 THE foundation of the Temple laid on Mount Moriah where Isaac had Solomon 5 been offered It is said That the foundation of the house of the Lord was Solomon 6 laid in Solomons fourth year in the month Zif or the second month and in the eleventh year in the month Bul which is the eighth month it was finished and Solomon 7 Solomon 8 so was he seven years in building it It was exactly seven years and six months Solomon 9 in building but the odd six months are omitted for roundness of the sum as Solomon 10 the six odd months are of Davids reigning in Hebron Compare 1 King 2. 11 with 2 Sam. 5. 5. Now the beginning of the seventh Chapter of 1 Kings relateth the Story of Solomons building his own house before it come to mention the furniture of the Temple because the Holy Ghost would mention all Solomons fabricks together or the piles of his buildings before it come to speak of the furniture of any CHAP. VIII all 2 CHRON. V. VI. VII to ver 11. World 3000 Solomon 11 THE Temple finished in the three thousand year of the world and dedicated by Solomon with Sacrifice and Prayer and by the Lord with fire from Heaven and the cloud of glory This dedication of the Temple was in the month Tisri or Ethanim the seventh month answering to part of our September at which time of the year our Saviour whom this Temple typified Joh. 2. 19. was born and 29 years after Baptized And thus have we an account of three thousand years of the world beginning with the Creation and ending with the finishing of Solomons Temple CHAP. VII From vers 1. to vers 13. World 3001 Solomon 12 SOLOMON after the building of the house of the Lord buildeth his Solomon 13 own house in Jerusalem and buildeth a summer house in Lebanon and an Solomon 14 house for Pharaohs Daughter and his own Throne so sumptuous as there was Solomon 15 not the like And thus doth he take up twenty years in this kind of work in Solomon 16 building the house of the Lord and his own houses His wisdom power Solomon 17 Solomon 18 peace and magnificence exceeding all Kings upon earth did make him not only Solomon 19 renowned among all people but also in these he became a type of Christ. Solomon 20 Thus high in all eminencies and perfections that earth could afford did the Solomon 21 Lord exalt him and yet afterward suffered him so fouly to fall that he like Solomon 22 Adam in happiness might exemplifie that no earthly felicity can be durable and Solomon 23 that here is nothing to be trusted to but all things vanity but the Kingdom Solomon 24 that is not of this world CHAP. IX From beginning to Vers. 10. 2 CHRON. VII From Vers. 11. to the end SOLOMON hath an answer to his prayer made in the Temple thirteen years ago Then the Lord made a return to it by fire and a cloud and here he doth the like again by an apparition this is the second time that the Lord appeareth to him The first was when he was even entring and beginning upon his Kingdom and this is now he is come to the height of settlement and prosperity in it CHAP. IX From Vers. 10. to the end 2 CHRON. VIII all Solomon 25 SOLOMON buildeth Cities up and down the Country conquereth Solomon 26 Hamath Zobah setleth Pharaohs Daughter in the house he had built for her Solomon 27 setteth out a Fleet at Ezion-Geber for Ophir is growing still more and Solomon 28 more potent rich and magnificent Is constant still and forward in Religion Solomon 29 and offereth a constant rate of Sacrifices every day and extraordinary ones at Solomon 30 the solemn festivities The Book of the PROVERBS AMong the Stories of Solomons renown in other things may be inserted also and conceived his uttering of his Proverbs three thousand in number as is related 1 King 4. 32. and the making of his Songs one thousand and five as is storied in the same place Now it is no doubt but the most of these are lost as also are his Books of Philosophy But these that are now extant in the Book of the Proverbs and the Song of Songs we may very properly conceive to have been penned by him in some of those times that have been mentioned The very exact time is uncertain and therefore not curiously to be enquired after but the time at large betwixt his Sons growing to capacity whom he instructeth and his own fall by the inticement of his Idolatrous Wives The Book of the Proverbs falleth under several divisions As 1. From the beginning of the first Chapter to the end of the ninth which whole piece seemeth to have been compiled by him more especially for the instruction of his Son 2. From the beginning of the tenth Chapter to the latter end of the four and twentieth wherein are lessons framed for the instruction of others 3. From the beginning of the five and twentieth Chapter to the end of the twenty ninth are Proverbs of Solomon found in some Copy of his in the time of Ezechiah as Moses his Copy of the Law was found in the days of Josiah 4. The thirtieth Chapter is a script of Agur the Son of Jakeh
17 Division 239 AHAZ reigneth very Ahaz 2 Pekah 18 Division 240 wickedly serveth Baalim Ahaz 3 Pekah 19 Division 241 and burneth his Sons 2 Chron. 28. 3. that is one of his Sons 2 King 16. 3. in the fire to Molech Hezekiah is preserved by a special providence for a better purpose World 3268 Iotham 16 Ahaz 1 Pekah 17 Division 239 PEKAH is a desperate Ahaz 2 Pekah 18 Division 240 enemy to Judah and Ahaz 3 Pekah 19 Division 241 joyneth with Syria against Jerusalem to make Rezin a son of Tabeel or one of the the posterity of Tabrimmon King there Esay 7. 6. 2 KING XVI Vers. 5. ESAY VII AHAZ his wickedness bringeth Rezin and Pekah against Jerusalem but they cannot prevail against * * * Observe this phrase in ver 2. 13. the House of David for the promise sake Esay assureth Ahaz of deliverance from those two fire brands both Kings and Kingdoms which were now grown to be but tails and were ready to smoak their last He offereth Ahaz a sign which he scornfully refuseth and despiseth to try Jehovah his son Hezekiah is of another mind 2 King 20. 8. therefore the Lord himself giveth this sign That the Lord will not quite cast off the House of David till a Virgin have born a Son and that Son be God in our nature both which are great wonders indeed yet he threatens sad days to come upon Jerusalem before ESAY VIII ESay writes a Book full of no other words but this * * * Hasting to the spoil he hasteth to the prey Maher-shalal-hash-baz and takes two men that were of esteem with Ahaz Zechariah his father in law and Uriah the Priest to see and witness what he had done that so it might come to Ahaz his knowledge He also names a child that his wife bare him by this very name and all to confirm that Damascus and Samaria the two enemies of Judah now in Arms against it should speedily be destroyed He useth two several phrases of the same signification as applying them to the two places Samaria and Damascus yet doth he withal threaten those of Judah that despised the house and Kingdom of David because it was but like the waters of Shiloam of a very small stream in comparison of those great Kingdoms that were so potent and therefore that desired to be under one of those great Kingdoms and to make confederacy with it such men he threatens that he will bring upon them a Kingdom great enough which should come as a mighty River since they despised the small stream and should over-flow Emmanuels land all over He prophesieth glorious things of Emmanuel himself as that he should be a Sanctuary that he should have children or Disciples that he should give them a law and testimony which should be Oracles to inquire at and that whosoever should * * * Vers. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And â—e transgresseth against it i. e. against the Testimony ver 2. or the Gospel transgress that law and testimony should be hard bestead famished perplexed and at last driven to utter darkness ESAY IX THAT this darkness shall be a worse darkness and affliction then that was in Galilee in their captivity either by Hazael or the Assyrian for those places saw light afterward for the Gospel began there but the contempt of the Gospel should bring misery irreparable He speaketh again glorious things concerning Christ the Child promised before Davids house fail the Prince of Peace and * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 6. Father of Eternity A letter of note and remarkableness is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lemarbeh in ver 7. Mem clausum to shew the hiddenness and mysteriousness of Christs Kingdom different from visible pomp and to hint the forty years before Jerusalems destruction when this Dominion increased through the world The juncture of the first verse of this Chapter with the last of the preceding and this subject of vers 9. 11. shew plainly that this Chapter is of the same time with those two before ESAY XVII HERE also is the Reader to take in this seventeenth Chapter of Esay made upon the very same subject that these three last mentioned the seventh the eighth and the ninth were namely concerning the final ruine of Damascus and Ephraim And whereas Damascus was destroyed and captived in the beginning of the time of Ahaz and as it is easily argued thereupon that this Prophesie that foretelleth the destruction of it should be set before the Story that relateth its destruction so it may be concluded that this Prophesie may be very properly taken in here upon these considerations 1. Till the time of the raign of Ahaz the Prophet meddles not with Damascus and Ephraim joyned together namely not till they joyned together to invade Judah 2. Step but one step further in the Chronicle then this very place where we would have this Chapter taken in and Damascus is ruined And therefore this Chapter had to deal with Damascus and Ephraim joyned together it is an argument that it is to be laid no sooner then here and since it is a Prophesie of the destruction of Damascus before it come it can be laid no further forward Now the reason why it lieth in that place of the Book where it doth is because there are many Prophesies against many several places laid there together and when the Lord is dealing threatnings among all the Countries and places thereabout Damascus and Ephraim could not go without And therefore as these three last named Chapters are laid where they be as single and singular denuntiations against these two places so is this Chapter laid where it is because it should there go in company with other threatnings ESAY XXVIII IN the same manner is the eight and twentieth Chapter of this Book which foretelleth also the destruction of Ephraim laid beyond its proper time among Chapters on either side it that are of a date after Ephraim was destroyed but it is laid there that threatnings against that place might also come in among the threatnings against other places And since there is no certain notice of what date that Chapter is it may not unfitly be taken in here and so all Esays Prophesies against Ephraim come together 2 CHRON. XXVIII vers 4 to vers 16. REZIN and Pekah returning to their several homes from Jerusalem which they could not overcome spoil Judah miserably as they go Pekah slayeth 120000 men and taketh 200000 women and children Captives but they are mercifully used and inlarged at the admonition of a Prophet the only good deed that we read of done in Samaria of a long time Rezin also carrieth a great Captivity away to Damascus 2 KING XVI ver 6. AND not content with that he taketh his opportunity after he comes home now Judah is so low to take in Eloth the Sea-town in Edom which Uzziah had recovered in the beginning of his reign
Commanders stifled Division 332 Manasseh 51 and reigned in his stead 2 King 8. 15. and doth Israel much mischief Division 333 Manasseh 52 2 Kings 10. 32. Benhadad his son succeeded him 2 King 13. 24. and Division 334 Manasseh 53 after him reigned Rezin the last King of Syria captived by the Assyrian Division 335 Manasseh 54 and Damaseus with him and so is there an end of the Syrian power World 3365 Division 336 Manasseh 55 Manasseh dieth Ammon reigneth two years and is at last slain by his own servants but his death avenged on those servants by the people of the Land Whilest the Kingdom of Syria was in its power the Assyrian Kingdom World 3366 Division 337 Ammon 1 was obscure and therefore very improperly made by some the first of the World 3367 Division 338 Ammon 2 four Monarchies No King of it mentioned in Scripture till Pull in the time of Menahem King of Israel Famous in Heathen Stories is Sardanapalus the last King of that Kingdom whilest it was obscure and with whom it fell Before his time it was that Jonah went to Niniveh and prophesied against it some thirty or forty years before its fall In new hands that City and Kingdom began to be great and victorious The first of the Kings of the new race was Pull so potent that he pull'd a thousand Talents by way of tribute from the King of Israel 2 King 15. 19. After him came Tiglath-Pileser into the Assyrian Throne and conquered Syria and added it to Assyria 2 Kings 16. 9 10. Next after him reigned Shalmanezer who captivated the ten Tribes 2 King 17. 3 c. and after him Sennacherib the blasphemous called also Sargon as it is probable Esay 20. 1. Esar-haddon succeeded Sennacherib and he is the last Assyrian King mentioned if Asnapper were not one on that Throne different from him Then did Babylon swallow up Niniveh and Nebuchad-nezzar subdued it and brought it under the subjection of Babylon whereas Babel had been lately under the subjection of it 2 KING XXII vers 1. and 2 CHRON. XXXIV vers 1. to vers 8. World 3368 Division 339 Iosiah 1 JOSIAH reigned 31 years being but eight years old when he Division 340 Iosiah 2 began to reign The youngest King that ever sate upon the Throne Division 341 Iosiah 3 of Judah as young again as Uzziah 2 King 15. 2. and yet was Uzziah Division 342 Iosiah 4 long off the Throne for his minority God hath much to do by Josiah Division 343 Iosiah 5 and therefore he sets him on the Throne and shews his piety Division 344 Iosiah 6 to the world betime The Lord had spoken of him about 340 years ago 1 King 13. 2. World 3374 Division 345 Iosiah 7 JEHOIAKIM born this year Compare 2 Chron. 34. 1. and 36. 5. World 3375 Division 346 Iosiah 8 JOSIAH setteth himself to seek God in the eighth year of his reign World 3376 Division 347 Iosiah 9 JEHOAHAZ born see 2 Chron. 36. 2. He is called Johanan and Division 348 Iosiah 10 Shallum 1 Chron. 3. 15. Jer. 22. 11. and said to be the first born of Josiah Division 349 Iosiah 11 because he reigneth first and the fourth Son because he was last born World 3379 Division 350 Iosiah 12 Josiah purgeth Judah and Jerusalem from Idols c. JEREMY World 3380 Division 351 Iosiah 13 JEREMY beginneth to Prophesie in the thirteenth of Josiah and by Prophesying to help forward the reformation begun which went on exceeding slowly not through any negligence of Josiah himself whose heart was very upright with the Lord but through the slackness and remisness of the Princes and people and through the rootedness of Idolatry in them And hence it is that Jeremy prophesieth so terrible things and so certain destruction in the very time of reformation Josiah in the twelfth year of his reign had begun to destroy Idolatry and yet how much filth of it was remaining in his eighteenth year is almost incredible 2 King 23. Jeremy a young Priest and Prophet for the young King was Moses like a Prophet to Israel forty years viz. 18 of Josiah 11 of Jehoiakim and 11 of Zedekiah and as Moses was so long with the people a Teacher in the Wilderness till they entred into their own Land so was Jeremy so long in their own Land a Teacher before they went into the wilderness of the Heathen The Holy Ghost setteth a special mark upon these forty years of his Prophesying Ezek. 4. 6. where when the Lord summeth up the years that were betwixt the falling away of the ten Tribes and the burning of the Temple three hundred and ninety in all and counteth them by the Prophets lying so many days upon his left side he bids him to lye forty days upon his right side and bear the iniquity of the House of Judah forty days a day for a year Not to signifie that it was forty years above three hundred and ninety betwixt the revolting of the ten Tribes and the captivity of Judah for it was but three hundred and ninety exactly in all but because he would set and mark out Judahs singular iniquity by a singular mark for that they had forty years so pregnant instructions and admonitions by so eminent a Prophet yet were impenitent to their own destruction The Prophesies of Jeremy are either utterly undated and so not easily if at all to be referred to their proper time or those that are dated are almost generally dislocated and not easie to give the reason of their dislocation The first Chapter at vers 2. and the third Chapter at vers 6. do only bear the date of Josiahs reign and no more mention of any other Prophesie delivered in his time expresly made and yet there is no doubt that very much of the beginning of his Prophesie was in his time JEREMY I. THIS Chapter dateth it self by the thirteenth year of Josiah and that was the time and this was the subject of the Prophets first Ministery for here is laid down the general head upon which his whole Prophesie doth chiefly run A rod and evil to come upon Jerusalem from the North. God sheweth him a plain dried withered rod to signifie the rod and stroke that God was about to bring upon the people and when he asked Jeremy what he saw he not only saith he saw a rod but he can readily name the wood of which it was made though it was withered and dry and no ready token on it to discern of what wood it was I see saith he Makal shaked a rod of Almond thou hast well seen saith God for Ani shokedh I hasten my word to perform it The Lord descanteth upon the word Shakedh in the Prophets answer And since Jeremy had spoken so fully as to tell that he not only saw a rod but a rod of Shakedh or of Almond the Lord answers as fully that he is not only about to bring a rod upon the Land but also Shakedh he doth hasten to
Nebuchad-nezzar mad Captivity 39 Nebuchad-nezzar mad Captivity 40 Nebuchad-nezzar mad Captivity 41 Nebuchad-nezzar mad Captivity 42 Nebuchad-nezzar mad Captivity 43 Captivity 44 Nebuchad-nezzar restored to his wits and Kingdom again Captivity 45 2 KINGS XXV vers 27 28 29 30. JEREMY LII vers 31 32 33 34. World 3446 NEbuchad-nezzar dieth and Evil-merodach reigneth This is the thirty Captivity 46 seventh year of the Captivity of Jechoniah On the five and twentieth Captivity 47 day of the twelfth moneth Evil-merodach bringeth him out of Captivity 48 prison and on the seven and twentieth day he promoted him above all the Captivity 49 Kings of Babel and feedeth him all his life it may be Nebuchad-nezzars seven Captivity 50 years madness and misery had wrought some humility and gentleness upon Captivity 51 this his Son Jechoniah was now fifty five years old and had indured seven Captivity 52 and thirty years imprisonment and now the Lord releaseth him and he nameth Captivity 53 Salathiel as his next heir to Davids Throne and Principality for Jechoniah Captivity 54 had no heir of his own The time of the three Babylonian Kings that Captivity 55 took up the whole space of that Monarchy are easily to be collected by the Captivity 56 Scripture namely Nebuchad-nezzar to have reigned five and forty years current Captivity 57 Evil-merodach three and twenty current and Belshazzar three The Captivity 58 first is plain by this that the seven and thirtieth of Jechoniah is called Evilmerodachs Captivity 59 first The last will be made plain by and by and the apparency of Captivity 60 the second will result from both these Evil-merodach by the Septuagint in Captivity 61 Jer. 52. is called Ulamadachar but he is called far nearer to his own name by Captivity 62 them in 2 King 25. Josephus calleth him Abilamaridochus Antiq. lib. 10. cap. 12. Captivity 63 There is a general silence in Scripture of any thing done in his time besides Captivity 64 his inlarging of Jechoniah whereas there are very wondrous and remarkable Captivity 65 matters mentioned and recorded to have been done in Babylon in the time of Captivity 66 Nebuchad-nezzar his father and of Belshazzar his Son World 3468 Captivity 67 Belshazzar reigneth three years DANIEL VII IN this first of Belshazzar Daniel seeth the Vision of the four Kingdoms that troubled the World but especially the Church from the first rising of Nebuchad-nezzar till the coming of the everlasting Kingdom of Christ in the Gospel viz. Babylonian Mede-Persian Grecian and Syrogrecian All the time of the Kingdoms before the Babylonian is not medled withal because handled before along in the Bible and all the times of the Roman State after the coming of Christ is not medled withal neither but left to be treated of by a beloved Disciple as these are by a beloved Prophet viz. in the Revelation The dislocation of this Chapter will easily be spied by any eye that looketh but upon the two Chapters next before it for the fifth speaks of Belshazzars end of reign and this of his beginning and the sixth speaks of matters done in Darius his time which was after Belshazzars death and this of matters done in the first of Belshazzers reign but the reason of this dislocation is almost as conspicuous as the dislocation it self and that is because the Historical things of this Book are set by themselves first and the visionary or prophetical things afterward Captivity 68 Belshazzar 2 In this second of Belshazzar there is no particular occurrence mentioned DANIEL V. World 3470 Captivity 69 Belshazzar 3 BABYLONS Sins are now come to the full Belshazzar toppeth them up by abuse of the Vessels of the House of God at a drunken and Idolatrous Feast to the despite and scorn of him that owed them and to the grief of those that had concernment in them Hereupon that Divine hand that had written the two Tables for a Law to his people writeth the doom of Babel and Belshazzar upon the wall viz. the ruine of these his enemies This turneth the night of the Kings pleasure into fear unto him as Esay had Prophesied of him long ago Esay 21. 4. and Jeremy Jer. 50. 43. The Wise Men of Babylon are become fools and cannot read this writing though it were in their own Language Daniel readeth and interpreteth it and that both in an Hebrew and a Chaldee construction for the words were both Languages Mene Mene He hath numbred and finished Tekel in Chald. He hath weighed In Heb. Thou art too light Parsin in Heb. The Persians Paresin in Chald. Dividing and Daniel interprets it according to the extent of the words in both Tongues for both Hebrews and Chaldeans were concerned though differently in the issue of the matter Presently the enemy that lay about the Town began to storm and the Centinels and Watch-men in the Watch Towres give the Alarme Arise ye Princes and anoint the Shield see Esay 21. 5. And one Post runs to meet another to shew the King of Babylon that his City is taken at one end Jer. 51. 31. and that night is Belshazzar slain And Darius the Median took the Kingdom being sixty two years old and so it appears he was born in the year of Jehoiaâ—ims and Jehoiachins captivity and thus did the Lord provide that in that very year when the Babylonian was most busie to captive and destroy the captiver and destroyer of Babylon should be born The Reader will here observe in the Chronicle in the Margin that the third of Belshazzar proves but the sixty ninth year of the Captivity and not the seventy But if he do but withal observe that part of Jehoiakims third was properly the beginning of those seventy years he will also see that part of Belshazzars third was in the like reckoning some of the seventieth year and the rest of that year was taken up in Cyrus and Darius setling the Monarchy before the Decree for building Jerusalem come forth Cyrus the Persian was joyned with Darius the Median in the expedition against Babel and so in the rule of the Monarchy when they had obtained it and therefore the Prophet Esay describeth the enemies of Babel by a Chariot with a couple of Horse-men a Chariot of Asses and a Chariot of Camels Esay 21. 7. 9. and Daniel interprets the hand-writing on the wall that the Babylonian Monarchy should be divided betwixt the Median and the Persian But Darius only carrieth the name here because he was far the older man and because indeed he was Cyrus his Grand-father If we may conjecture any thing from the Heathen Writers They speak of Astyages the Median King who had one only Daughter called Mandane and she the Mother of Cyrus by Cambyses the King of Persia vid. Xenoph Herod Justin. Now this being the general consent of all the Writers of the best repute among the Heathen that there was no King of Media at that time but only Astyages Cyrus his Grand-father we may very well conclude that this
to be found in any of the Evangelists that can interpose The four Monarchies which Daniel had told should be and should expire before the coming of Christ have now run their course and a fifth is risen far more potent and fully as cruel as all the four put together and therefore it is pictured with the badges of all the four Rev. 13. 2. compared with Dan. 7. 4 5 c. A Decree of Augustus given out at Rome becomes an occasion of accomplishing a Decree of the Lords namely of the Birth of the Messias at Bethlehem He is born under a Roman taxation and now that Prophesie of Chittim or Italy afflicting Heber Numb 24. 24. beginneth livelily to take place The time of his Birth was in the Month Tisri which answereth to part of our September and about the Feast of Tabernacles as may be concluded upon by observing that he lived just two and thirty years old and an half and died at Easter That Month was remarkable for very many things In it the World was created the Tabernacle begun and the Temple consecrated and as the Jerusalem Gemarists well observe In it were the Fathers before the Flood born In Rosh hashanah fol. 56. cap. col 4. His Birth was in the night and attended with the Song of a whole Quire of Angels as Heb. 1. 6. and compare Job 38. 7. and with a glorious Light about Bethlehem Shepherds to whom this great Shepherd is first revealed At eight days old he is Circumcised and made a Member of the Church of Israel At forty days old he is presented in the Temple in the East Gate of the Court of Israel called the Gate of Nicanor and Maries poverty is shewed by her Offering compare ver 24. with Lev. 12. 6 8. yet her Child is owned as the consolation and expectation of Israel The first year of his Age and Infancy Christ spent at Bethlehem for whereas the Lord by the Prophet had appointed his Birth there Mich. 5. 2. his Parents had no warrant for his Education in any place but there till the Lord should give them an express for it which he did by an Angel Mat. 2. 22. Therefore how the words of Luke in chap. 2. ver 39. are to be understood we shall observe upon the next Section SECTION VII MATTH Chap. II. All the Chapter CHRIST II CHRIST homaged by the Wise Men Persecuted by Herod flies into Egypt THE order of this Section and Story is cleared by ver 7. and ver 16. by which it appeareth that Christ was two years old when the Wise Men came to him For Herod had enquired diligently of them the time when the Star appeared and according to the time that they had told him he slew the Male Children from two years old and under From two years old because they had told him it was so long since the Star appeared And under two years old because he would make sure work as to that scruple that might arise namely whether the Star were a fore-runner or a concomitant of the Birth of that King of the Jews that they spake of Now that the Star appeared at the instant of his Birth cannot but be concluded upon this consideration if there were no more That otherwise it left the Wise Men so uncertain of the time when he should be born as that they could not tell whether he were born or no no not when they were come to Jerusalem The appearance of the Star therefore was on the night when he was born and they having told Herod how long it was since it appeared he accordingly slayeth all the Children of two years old for so old according to their information did he account the Child to be for whom he sought and yet withal he slew all the Children under that age that he might be sure to hit and not fail of his design This considered it sheweth that Christ was in his second year at the Wise Mens coming and withal it proveth the order of this Section to be proper and that this Story is to be laid after the Story of Maries Purification and not before as many have laid it It may be objected indeed that Luke having given the Story of his presenting in the Temple concludeth When they had performed all things according to the Law they returned into Galilee Now if they returned into Galilee when Christ was 40 days old how was he found at Bethlehem at two years old Answ. Luke is to be understood in that passage according to the current of his own Story He had nothing to say about this matter of the Wise Men nor of Christs Journey into Egypt because Matthew had handled that to the full before and the next thing that he hath to relate is his coming out of Galilee to Jerusalem to one of the Festivals having nothing therefore to insert between his presenting in the Temple at forty days old and his coming again to the Temple at twelve years old he maketh this brief transition between when they had performed all things according to the Law they returned into Galilee that he might thereby bring Christ to Galilee from whence he came when he shewed his wisdom at twelve years old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture is always taken in the worst sense for men practising Magical and unlawful Arts and if it be to be understood so in this place it magnifieth the power and grace of Christ the more when men that had been of such a profession become the first Professors of Christ of any among the Gentiles They seeing a new and uncouth Star in the Heavens it may be the light that shone about Bethlehem-Shepherds seemed to them at distance a new strange Star hanging over Judaea are informed by God two years after what it signified and are wrought upon by his Spirit to come and homage Christ whom it pointed out Herod at the report of the King of the Jews born and that with the attendance of such a glorious Star looks upon him as the Messiah yet endeavours to murder him He is sent by the direction of an Angel with his Mother into Egypt where there was at this time an infinite number of the Jewish Nation Succah cap. 5. At Alexandria there was a great Cathedral double cloistered and sometime there were there double the number of Israel that came out of Egypt and there were 71 Golden Chairs according to the 71 Elders of the great Sanhedrin And there was a Pulpit of wood in the middle where the Minister of the Congregation stood c. The Babylon Talmud saith Alexander the Great slew these multitudes but the Jerusalem saith Trajanus did And the Author of Juchasin will shew you a truth in both For In the days of Simeon the Just saith he Alexandria which was Amon Min No was full of Israelites double the number of those that came out of Egypt c. But they were all slain by Alexander But after this it was re-peopled again
lawful undertaking and a successful progress in it in Plat. in Phaedro concerning Isocrates and in Isocra himself ad Demonic have taken in hand b b b b b b To compile a narratioâ— Syr. Erasm. Bruciol c. to set forth in order a declaration of these things which are c c c c c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth in Scripture style not only the certainty of the things done but also the certain belief that they were so done See Rom. 4. 21. 14. 5. Col. 2. 2. 1 Thâ—s 1. 5. 2 Tim. 4. 5. Heb. 6. 11. The LXX once use it in a bad sense Eccles 8. 11. for settlement in evil most surely believed among us 2. Even as they d d d d d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here were traditions of the highest form that ever were any Delivered by Christs own Disciples and generally believed and intertained yea and committed to writing and yet made nothing worth in comparison of Scripture delivered them unto us which from the beginning were eye-witnesses and Ministers of the Word 3. It seemed good to me also having had perfect understanding of all things e e e e e e Or from above from the very first to write unto thee f f f f f f In Order either in order to those that have written before As they have done so it seemed good to me to do also after them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Act. 3. 24. or in order of story for the general as to lay down Christs Conception Circumcision Baptisme Preaching Death Resurrection methodically and as one followed another but for the particulars of Christs Journies Miracles Speeches c. we shall find in the progress of the story that he doth not so precisely observe the very order So that the former sense doth seem to be the better in order most excellent Theophilus 4. That g g g g g g 1 Luke held it not unlawful nor unfit for a Layman to read the Scriptures 2. He held not ignorance to be the mother of Detion nor an implicite Faith sufficient for salvation thou mightest know the certainty of those things wherein thou hast been instructed Reason of the Order FOrasmuch as none of the Evangelists have made a Preface to their story but only Luke this of his may serve as a general one for all the rest And like the beautiful gate of the Temple may be as an entrance or inlet into the glorious and royal Fabrick of the Gospels Harmony and Explanation Ver. 1. Many have taken in hand Psal. 68. 11. HE condemneth not the undertakings of these men as very many Expositors hold he doth for first he saith they had taken in hand a declaration of those things which were most surely believed Secondly He saith they had done it even as the eye-witnesses and Ministers had delivered it Thirdly He maketh his own undertaking of the like nature with theirs when he saith It seemed good to me also But he mentioneth these their writings as only humane Authorities undertaken without the injunction of the Holy Ghost which his divine one was to exclude So the Books of Jasher of Gad of Iddo of the wars of the Lord c. are cited by the Old Testament neither as altogether disapproved nor yet approved above humane In the loss of them there perished none of the Canonical Scriptures but only the works of men no more did there in the loss of these Vers. 2. Eye-witnesses these were the twelve Apostles Ministers these were the 70 Disciples From their Sermons and Relations many undertook to write Gospels of a godly intention and holy zeal Of which the Evangelist here speaking aimeth neither at the Gospel of Matthew nor Mark though they were written when he thus speaketh for the first was an eye-witness and one of the twelve and the other it is like a Minister or one of the 70. and so wrote not from the intelligence of others as those did of whom the Evangelist speaketh but by their own Vers. 3. It seemed good to me also having had perfect understanding of all things from above For so might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be best translated and so it signifieth John 3. 3. 31. 19. 11. James 1. 17. c. And thus taken it sheweth Lukes inspiration from Heaven and standeth in opposition to the many Gospels mentioned ver 1. which were written from the mouthes and dictating of men ver 2. but his intelligence for what he writeth was from above Most excellent h h h h h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Epithet for men of rank as Act. 2 4 3. 26. 25. Theophilus In most probability a Noble-man of Antioch and fellow Citizen with Luke converted by Paul at his Preaching there Acts 11. 26. Luke adhered to his Master and forsook him not 2 Tim. 4. 11. but Theophilus staying at Antioch after Pauls departure what he wanted in verbal instructions from the mouth of his Master when he went away Luke doth in this his Gospel supply by writing that so he might know the certainty of these things wherein he had been i i i i i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Act. 18. 25. 21. 2 Rom. 2. 18. 1 Cor. 14. 19. Col. 6. 6. Catechized Theophilus in Greek is the same in signification with Jedidiah in Hebrew the name of Solomon the Lords beloved or with the glorious title of Abraham the Friend of God And thus was that Prophecy most sweetly fulfilled Esai 60. 14. The sons of the afflicters shall come bending to thee c. when in that Town which had been the residence and bare the name of Antiochus the sharpest enemy that ever Israel groaned under the professors of the Gospel were first named Christians and such an Evangelist hath his Original SECTION II. S. JOHN CHAP. I. The fitness and necessity of the second Person in the Trinity his being incarnate and his being the Redeemer rather then either of the other asserted and proved by his being the Creator the giver of the promise and substance and tenor of the types and Prophecies of the Old Testament IN the begining was the a a a a a a Not pronounced but substantial not the voice of an articulate speech but the begotten substance of the divine efficacy Ignat. Martyr in Epist ad Magnes So Clem. Alex. strom 5. Word and the Word was with God and the b b b b b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Article joined to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth that that is the Subject and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wanteth it the Predicate Word was God 2. The same was in the beginning with God 3. All things were made by him and without him was not any thing made that was made c c c c c c Some end the sentence here and some but begin it and some neither but bring it a step
Greek word to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Family of Ram. Job 32. 2. See a third sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Jam. 1. 23. 3. 6. of the generation of Iesus Christ the son of David the Son of Abraham 2. Abraham begat Isaac and Isaac begat Iacob and Iacob begat c c c c c c Judas for Jeâ—udah in Hebrew For the Greek cannot utter h before a vowel in the middle of a word nor after one in the end therefore in the middle it leaveth out as in Josaphat Joram and this word Juda and in the end it changeth it in s as in this and may other words in this Chapter Iudas and his brethren 3. And Iudas begat Phares and Zara of Tamar and Phares begat Esrom and Esrom begat Aram. 4. And d d d d d d Or Ram. 1 Chron. 2. 8. Ruth 4. 19. Aram begat Aminadab and Aminadab begat Naasson and Naasson begat e e e e e e Called Salma Ruth 4. 20. Salmon 5. And Salmon begat f f f f f f He is held by the Jews to be Ipsan Judg. 12. 8. Boos of Racab and Boos begat Obed of Ruth and Obed begat Iesse 6. And Iesse begat g g g g g g David in the Arabick signifieth a worm to which he may seem to allude Psal. 22. 6. David the King and David the King begat Solomon of her that had been the wife of Urias 7. And Solomon begat Roboam and Roboam begat h h h h h h Rehoboam in naming this his Son Abi-jah which signifieth God is my father seemeth to have had his eye upon the promise to David I will be his Father 2 Sam. 7. 14. which because he imbraced not by a lively Faith but challenged only by a presumptuous usurpation for he walked not in the ways of David therefore doth the text elsewhere conceal the name of God in the name of his Son and calleth him Abijam My father is a Sea For so unconstant in good was Rehoboam as Jam. 1. 6. being a child at forty years old 2 Chron. 13. 17. Abia and Abia begat i i i i i i The Arabick readeth it Asaph Asa. 8. And Asa begat Iosaphat and Iosaphat begat Ioram and Ioram begat Ozias 9. And Ozias begat Ioatham and Ioatham begat Achas and Achas begat Ezechias 10. And Ezechias begat Manasses and Manasses begat Amon and Amon begat Iosias 11. And Iosias begat k k k k k k Called Conias Jer. 22. 24. For God by taking away the first syllable of his name sheweth that he will not establish the throne or race of Solomon any more upon it as his Father Jehojaâ—im bel ke in so naming him had presumed The Jews delighted to joyn the name Jehovah to their own names but somewhat shortned For in the beginning of the name it was but Jeho as Jeho-shaphat Jehoram c. And in the end it was Jahu as Mica-jahu Eli-jahu And sometime in the very same name it was set before or after indifferently as Jebo-achaz 2 Chron. 21. 17. is Ahaz-jahu 2 Chron. 22. 1. So Jehojachin 2 King 24. 8. is Jechou-jahu 1 Chron. 3. 16. Iechonias and his brethren about the time they were carried away into Babylon 12. And after they were brought to Babylon Iechonias begat Salathiel and Salathiel begat Zorobabel 13. And Zorobabel begat Abiud and Abiud begat Eliakim and Eliakim begat Azor. 14. And Azor begat Sadoc and Sadoc begat Achim and Achim begat Eliud 15. And Eliud begat Eleazar and Eleazar begat Matthan and Matthan began Iacob 16. And Iacob begat Ioseph the Husband of Mary of whom was born Iesus who is called Christ. 17. So all the generations from Abraham to David are fourteen generations and from David until the l l l l l l The Captivity of the Jews into Babel was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flitting of their Families As Aristeas saith of Ptol. Lagus his captiving them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they returned ere long to their own home again But the ten Tribes captivated by Sbalmanezar are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX 2 Kings 18. 11. in a perpetual departure from their own houses And they and all the rest of the Nation are at this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a dispersion without any home of their own at all John 7. 35. Jam. 1. 1. 1 Pet. 1. 1. carrying away into Babylon are fourteen generations and from the carrying away into Babylon unto Christ are fourteen generations 18. Now the birth of Iesus Christ was on this wise when as his Mother Mary was espoused to Ioseph before they came together she was found with child of the Holy Ghost 19. Then Ioseph her Husband being a just man and not willing m m m m m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath been thought saith Gellius that there ought to be three causes in punishing of offences The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when punishmenâ— is used for castigation or amendment of him that hath offended The second called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when punishment is used that the dignity and honour of him that hath been wronged may be maintained The third which is called II 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when punishment is inflicted for examples sake that others by the fear of the known punishment may be deterred from the like offences Noct. Att. lib. 6. cap. 14. to make her a publike example was minded to put her away privily 20. But while he thought on these things the Angel of the Lord appeared to him in a dream saying Ioseph thou Son of David fear not to take unto thee Mary thy Wife for that which is conceived in her is of the Holy Ghost 21. And she shall bring forth a Son and thou shalt call his name Iesus for he shall save his people from their sinnes 22. Now all this was done that it might be fulfilled which was spoken of the Lord by the Prophet saying 23. Behold a Virgin shall be with Child and shall bring forth a Son and shall call his Name Emanuel which being interpreted is God with us 24. Then Ioseph being raised from sleep did as the Angel of the Lord had bidden him and took unto him his wife 25. And knew her not until she had brought forth her first born Son and he called his name Jesus Reason of the Order AFter Mary hath been three months absent from Joseph as in the last verse of the Section preceding upon her return he perceiveth her to be with child for which he intendeth secretly to put her away as Tamar after three months is descried to be in the same case and Judah resolveth publikely to put her to death Gen. 38. 24. This being considered it is plain to see how properly the eighteenth verse of this chapter followeth in order of time after the last verse
and those Northern Climates there was so great a peace that in some places there Money and Jewels were hung up by the high way and there was neither Theif nor Enemy to take them away Such times became the coming of Shiloh the Peaceable one Isa. 6. 9. And such a beginning was befitting the Gospel of Peace Augustus having brought the Empire under this quiet obedience like a politick Prince will have it all taxed and brought into the Subsidy Book that he might know the extent of his command of his strength and of his revenues And thus we see and may observe Rome come to its intire and absolute Monarchy but at this time and the state and power that should persecute Christ in his Members to the end of the world beginning and born as it were at the very same time when Christ himself Augustus as c c c c c c Annal. lib. 1 Tacitus recordeth of him did cause an account to be taken of all the Empire and himself had a Book and Record of it written out with his own hand Opes publice continebantur quantum civium sociorumque in armis quot classes regna Provinciae tributa aut vectigalia necessitates ac largitiones quae cuncta sua manu perscripserat Augustus which contained the publick revenue the number of Citizens or confederates in the Armies what Shipping Kingdoms Provinces Tributes or Subsidies and relief money and beneficences Dion also in the life of Augustus and much also about this time mentioneth a tax laid by him upon those that dwelt in Italy whose estates were not less then five thousand Sesterces and poorer then these he taxed not Ver. 2. This taxing was first made when Cyrenius was Governour of Syria The Tax is dated by the time of Cyrenius his Governing of Syria First Because Judea was annexed to Syria as a member of it and in naming the one the other is included Secondly Hereby the loss and want of the Scepter and Law-giver in the Tribe of Judah is the better seen for the subjection of the Jews by this is shewed to be in the third degree They subject to Herod Herod to Cyrenius and Cyrenius to Augustus Thirdly From Syria had Israel had their greatest afflictions that ever they had in their own Land as by Gog and Magog Ezek. 38. or the house of the North Dan. 11. And Luke deriving the taxing of the Jews from Syria calleth those things to mind and layeth as it were the last verse of Dan. 11. and the first of Dan. 12. together The taxing is said first to be made in his time As first Denying that ever there was such an universal taxation in the Empire before for the Empire was never in that case of universal quietness to be taxed before And secondly Importing the taxes of that Country that followed after Augustus at this very time laying the platform subjection and submission of the Empire for succeeding posterities And here let it be said again in exact propriety beginneth the Roman Monarchy and is far from being any of the four mentioned Dan. 2. or 7. Josephus c mentioneth Cyrenius his coming into Syria after Archelaus his death To do d Antiq. lib. 18. cap. 1. justice and to assess and tax every mans goods and he came into Judea which was now annexed to Syria and did so there Now Archelaus reigned after Herod Matth. 2. and reigned till Christ was about ten years old for ten years he reigned as saith the same d d d d d d Antiq. lib. 17. cap. 15. Josephus and therefore either Cyrenius came twice into Syria to lay taxations as Funccius concludeth or else Josephus faileth here as he doth not seldom elsewhere in Chronology Ver. 3. And all went to be taxed This taxing was first by Kingdoms and Countries then by Cities and Towns and then by poll First Kingdoms and Provinces were divided one from another Secondly Cities and Towns in every Kingdom and Province were also particularized and notice given that every one should repair to the place to which by stock and descent they did belong Thirdly The people being thus convened in their several Cities their names were taken and inrolled and so the Greek word here used doth signifie in the nearest propriety Then did they make profession of Subjection to the Roman Empire either by some set form of words or at least by payment of some certain sum of money which was laid upon every poll And now first are the Jews entring under the yoke of that subjection which they never cast off again but it pressed them into a final desolation even to this day Secondly They had voluntarily brought this misery upon themselves in calling in the Romans in their civil wars Thirdly No spark of their former freedom and authority is left among them for their King and Law-giver is clean gone Fourthly They are now to be inrolled and registred for vassals to all succeeding generations Fifthly They must now leave their own occasions and many of them their own houses to attend their own bondage and misery And thus It is in the words of our Rabbins if thou see a generation that hath many afflictions then look for the Redeemer from Isa. 59. 17 18. Jer. 30. 6 7 c. D. Kimch in Isa. 59. Ver. 4. And Ioseph also went up from Galilee c. Whether it were for the fear of Herod that had a murderous spite at the stock of David or for the more commodiousness for his trade or for whatsoever else it was that Joseph a Bethlehemite became a resident in Galilee surely it was the wondrous disposal of the Lord that a decree from Rome should bring him now from Galilee to Bethlehem that the Prophesie of Christs being born in that place might take effect Ver. 7. She brought forth his first born This is to be understood according to the propriety and Phrase of the Law agreeable to which it speaketh Now the Law speaking of the first-born regardeth not whether any were born after or no but only that none was born before As Hur is called the first-born of Ephrata 1 Chron. 2. 5. and yet no mention of any child that she had after So Christ is here called the first-born not as though she had any children besides but to shew that in him was fulfilled what was typified by the first-born under the Law who was as King Priest and Prophet in the Family and holy to the Lord. And so likewise in that speech of Matthew chap. 1. 25. He knew her not till she had brought forth her first-born it implieth not that he knew her after for the word till inforceth no such thing as see the Geneva notes upon the place but the Evangelists intention is to clear the birth and generation of Christ from any carnal mixture of Joseph and Mary before he was born And here it is not unseasonable to look a little narrowly into the time of our Saviours birth namely the time of the
bear this sense for there he had tryed them The word Hhok is taken in a signification agreeable to this Psal. 2. 7. I declare it for a decree that since the Lord hath said unto me Thou are my Son c. That therefore ye Kings and Potentates c. submit to the obedience of him or else his anger will shortly kindle c. SECTION XXIII That this story of Jethro is misplaced and why THAT this story is misplaced is plainly by these things First Jethro Moses Father in Law took a burnt offering and sacrifices for God vers 12. Secondly Now on the morrow Moses sate to judge the people vers 13. and made them know the Statutes of God and his Laws vers 16. But as the story lyeth here there was no Tabernacle nor Altar for Sacrifice yet built Neither as yet did Moses know the Statutes and Laws of God himself for as yet they are not come to Sinai Thirdly Moses himself telleth that the choosing of Judges and Elders which was done upon Jethroes Counsel was not till their departing from Sinai The Lord your God spake unto us in Horeb saying You have dwelt long enough in this mountain c. And I spake unto you at that time saying I am not able to bear you my self alone c. Deut. 1. from vers 7. to 19. So that this story should lye at the 10 of Numbers and come in betwixt the tenth and eleventh verses of that Chapter and the story to be conceived thus When Moses had received all the Laws which God would give him at Sinai from Exod. 20. to the Law of the silver Trumpets which was the last Numb 10. then came Jethro and brought Moses's Wife and Children and seeing him toyling in judgment he adviseth him to chuse Judges to ease him which being done ere long the cloud removed and they must flit from Sinai vers 11. When they are ranked to march Moses desireth Hâ—bab or Jethro his Father in Law to go along with him which he denyeth but returneth to his own Country Numb 10. 29 30 31 32. compared with the last verse of this Chapter Thus lyeth the order of the story Now the reason why it is misplaced is this In the last verse of the preceding Chapter there is a perpetual curse decreed against Amaleck The Lord hath sworn that the Lord will have war with Amaleck from generation to generation Now the Midianites and Amalekites lived so promiscuously together that they were as one people and the Kenites or the family of Jethro dwelt in the midst of them 1 Sam. 15. 6. Therefore that it might be observed that Jethro fell not under that curse of Amaleck Moses bringeth him in coming to the Camp of Israel and to God as soon as ever the curse is uttered that every eye might presently observe that Jethro was exempted from it Object But Moses and Israel by this account lay almost a twelve month at Sinai before his Wife and Children came at him and can this be thought that they should be so unnatural one to another Answ. This was Moses his doing not of unnaturalness but piety to restrain their coming till his great task of receiving and giving the Law and building the Tabernacle was over Letters and Visits passed betwixt them there is no doubt and they kept at distance thus by consent for a season That letters passed may be collected from vers 6. 7. And Jethro Moses Father in Law said unto Moses I Jethro thy Father in Law come to thee And Moses went out to meet his Father in Law Jethro said not thus to Moses his face I am come to thee For then why or how upon this tidings could Moses go forth to meet him when they spake face to face already Nor could this speech be delivered by a messenger for it had been an improper and senseless speech of a messenger to say I Jethro come to thee but this Jethro himself telleth Moses by letter before he cometh at him whereupon Moses goeth forth to meet him SECTION XXIV Israels march from Rephidim to Sinai Saint Paul explained 1 Cor. 10. 4. Quest. HOW can it be said that they departed from Rephidim and came to Sinai whereas Rephidim and Sinai were all one For every one knoweth that the mountain whereon the Law was given is called Horeb and Sinai indifferently as Exod. 19. 18. compared with Malach. 4. 4. Now when they were at Rephidim chap. 17. 1. they were at Horeb vers 2. So that to go from Rephidim to Sinai is to go from Horeb to Horeb. Answ. The hill on which the Law was given had indeed two names and as Bellonius saith two tops the one side of it was called Horeb from the rocky drought of it being utterly devoid of water The other side was called Sinai from the bushes and brambles that grew upon it in one of which Moses saw the Lord in a flame of fire if so be it took not the name from Sini the Son of Canaan Gen. 10. Now when Israel lay at Rephidim they lay upon Horeb side and there out of the droughty rock Moses miraculously bringeth forth water Their march from Rephidim is at the skirts of the hill from Horeb to Sinai side of the mountain And in the same sense is Paul to be understood 1 Cor. 10. 4. They drank of the Rock that followed them Not that the Rock stirred and went along with them but that the water which miraculously gushed out of the one side of the hill Horeb ran along with them as they marched at the foot of the hill till they came to the other side of the hill Sinai And so is Moses himself to be understood I cast the dust of the golden Calf into the brook that descended out of the Mount Deut. 9. 21. Not that the brook gushed out of the mount on that side on which the Calf was erected but on the other and at the skirt of the hill came running to that SECTION XXV The Station and Posture of Israel before Sinai Exod. 19. ON the first day of the month Sivan which was towards the middle of our May in the year of the world 2513. they come from Rephidim to Sinai and pitch in their main body more especially on the South and South East side of the Mount See Deut. 33. 2. and compare the situation of Seir in the point of the Compass In three parts or squadrons did their Camp sit down before it 1. Next to the hill pitched the Elders or 70 heads of the chief families which had gone into Aegypt these are called the house of Jacob Vers. 3. as Gen. 46. 27. 2. Next behind them pitched the People in their main body consisting of so many hundred thousands these are called the children of Israel vers 3. And this distinction is observed vers 7. 8. And Moses called the Elders c. And all the people answered 3. On the outside of all lay the mixed multitude or the Aegyptians that
the ground and would not have been heard which to have missed had been death to Aaron this represented to the Priests that the sound of good doctrine and fruit of good living must always be about them as these Bells and Pomegranates This coat also did fitly resemble Christs humane Nature First as this was of one stuff without mixture so that without corruption Secondly as this was put on after an extraordinary manner so Christ put on humanity by an extraordinary conception and generation Thirdly as was the edge about the hole to keep it from renting such was the unseparable union of Christs two natures Fourthly as were the Bells and Pomegranates such were his life and doctrine SECTION XLVII High Priests Ephod ABove this he put the Ephod the materials of which were fine yarn or threds dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blew and purple and scarlet and with every thred of these was twisted a thred of gold fitly shewing the purity and holiness of the Priest in every action as also most fitly resembling the lustre of the diety shining in each of Christs humane actions The word Ephod doth generally signifie any thing that girdeth a man so the word originally signifies More particularly it betokens garments or other things used in divine service So Samuel ministred before Eli in a linnen Ephod or a linnen coat girded to him So David when he brought up the Ark to Jerusalent being desirous to be as Priest-like as he might he was cloathed with such a garment a linnen Ephod So the abomination which Gideon made Judg. 8. 27. is called an Ephod Because he made it to resemble that Ephod which he had seen upon the High Priest at Shiloh Most especially the Ephod signifies the upmost garment of the High Priest when he served at the Altar or Tabernacle The form of this was somewhat like the aprons which some workmen wear tyed over their shoulders and covering their breast Such was this a rich piece of stuff of the materials before named the breadth of the Priests breast at either side it had a shoulder piece of the same piece which went over the Priests shoulders and were fastned behind one to another Before his breast the piece came down to his paps and there was the lower edg of it upon which was woven a piece to gird it withall of the same stuff and piece so that it was girded over his paps or heart whence John speaketh when he saith he saw Christ girded about the Paps with a golden girdle Apoc. 1. 13. Upon the shoulder pieces were two precious stones set in ouches of gold one on the one side and another on the other The stones were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Beryl vulgarly Onyx the stone which among the twelve belonged to Joseph In these two stones were ingraven the names of the twelve Tribes of Israel six on one and six on another Thus when the Priest appeared before the Lord he bare the charge of all Israel upon his shoulders A full resemblance of Christ. Upon the shoulder pieces likewise were two bosses of gold near to these stones unto which the gold chains that tyed the Breast-plate to the Ephod were made so fast that they might not part one from another Thus was the curious work of the Ephod with its girdle and other apurtenances a full signification of the preciousness and yet heavy charge of the Priesthood SECTION XLVIII The Breast-plate UPON the Ephod was the Breast-plate fastned it was called the Breast-plate of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgement because from it God answered by Urim and Thummim Numb 27. 21. The materials of this were the same that the Ephods were viz. Fine yarn or thread of various colours and a thread of gold twisted with each which thread woven together made as it were cloath of gold This Breast-plate was of this cloath of such a piece as when it was foulded double was a just square of a span every way Thus as the best part of all the Tabernacle viz. the most holy was a perfect square so is the best piece of Aarons garments This piece was double because of the weight of the stones in it which required that it should be strong In this piece were twelve precious stones set in four rows three in a row every stone bearing upon it the Name of a Tribe First 1. Ruben 2. Simeon 3. Levi. Second 1. Judah 2. Issachar 3. Zebulun Third 1. Dan 2. Naphthali 3. Gad. Fourth 1. Asher 2. Joseph 3. Benjamin SECTION XLIX Of the Urim and Thummim THat Urim and Thummim should be nothing but the name Jehovah written and put into the Breast-plate as some have held savours more of exorcism than a divine Oracle Or that the lustre or dimness of the twelve stones should be the Oracle as others is as strange a fancy as the former if we consider the particulars of Answers that have been given As among others that of Davids Whither shall I go the Urim answered to Hebron This impossibility others having espyed have averred that the Urim consisted of the names of Abraham Isaac and Jacob and the Twelve Tribes and that when a question was asked the letters that served to give the answer either rose up above the others or else met strangely together and made words to give an answer But if the letter Teth were to be spelled in the answer where was it to be had Leaving then these and other conjectures let us see what light the Scripture will give us concerning these things First Urim and Thummim were not two things but one and the same thing and for this reason they are called sometime by a single name Num. 27 21. 1 Sam. 28. 6. c. Secondly the stones in the High Priests Breast-plate are called the Urim and Thummim Exod. 28. 30. Thirdly when God answered by Urim and Thummim the answer was not given by any appearance in these stones but by the mouth of the Priest Numb 27. 21. Fourthly the Priest when he was to receive his answer was to have the Ephod on 1 Sam. 23. 9. Lastly the Priest when he was to receive an answer stood before the Ark Judg. 20. 27 28. The manner then of inquiring of the Lord by Urim and Thummim was thus The things to be inquired of must be of weight and generalty for the stones represented the Judgment of all the people Exod. 28. 30. therefore the inquiry by them must concern the general Such was the general question at Shiloh Judg. 1. 2. Who shall first set upon the Canaanites Such was that of all Israel Shall I shall go up against my Brother Benjamin Judg. 20. 23. and divers others When such a scruple was to be resolved it was told to the High Priest what he should ask So did David wish Abimelech the High Priest at Nob to enquire whether his journey should prosper 1 Sam. 22. 10. So did the Danites to the fained Idolatrous High Priests Judg. 18. 5. The Priest knowing
of Evang. at Luke 3. 36. Vers. 16. And were carried over into Sichem c. The shortness of the Language in this verse hath bred some difficulty and as Stephens speaking more than Moses in the Verse foregoing was the cause of some obscurity there so is it a cause of more in this verse for that he hath not spoken so much Moses hath told that Jacob was buried in Hebron Stephen here speaks as if he had been buried in Sichem Moses maketh Jacob the buyer of the land of Emor the father of Sichem Steven seemeth to make Abraham the buyer of it And in conclusion to make Jacob and his twelve sons to lie in one Sepulcher and Abrahams and Jacobs purchase to be but one and the same Now Stephen and Moses speak but the same thing and intend the same meaning only Stephen useth shortness of speech in relating a story which was so well known that a word was enough for a sentence and he spake in a language which had its proprieties and Idioms which those that heard him easily understood And were carried over into Sichem The Syriack and Arabick apply this only to Jacob for they read it in the singular number He was translated directly cross and contrary to Moses who telleth plainly that Jacobs burial was in Hebron Gen. 50. 13. And in Hebron Josephus would have all the sons of Jacob buried likewise Antiq. lib. 2. cap. 4. and by his report they were buried there before Joseph for that they were brought thither as they died but Josephs burial was put over till all the Nation came out of Egypt Now it is not to be imagined that Stephen a man so full of the Holy Ghost would ever have spoken a thing in which every ordinary man woman or child that heard him could so easily have confuted him as they might have done if the twelve Patriarks had been buried in Hebron much less when he spake to the Councel and to men of learning and understanding that would readily have tript him if he had faltered in so plain and common a story therefore it is past all doubting that Sichem was knownly and generally reputed the place of the Patriarks burial For as although there be mention only of Moses bringing up the bones of Joseph Exod. 13. 19. yet R. Solomon well observeth that we may learn from that very place that the bones of all the Patriarks were brought up with him so though there be mention of the burial of Joseph only in Sichem Josh. 24. 32. and no record of the burial of the rest of the twelve there yet might it very well be supposed had not Stephen asserted in that they were also buried there with him For we may prove the bringing of their bones out of Egypt yea though Stephen had not told it For 1. The same cause that moved Joseph to desire burial in the land of Canaan could not but move the other of the twelve to desire the like were it in faith in the promise or because of the interest in the Land or in hope of the resurrection all the rest had the very same principles to move them to it that Joseph had 2. The rest of the Tribes bare the same honour to their Patriarks that the Tribe of Joseph did to him and therefore if they in honour to Joseph would preserve his bones that at their removal they might be taken out of Egypt the children of therest of the Tribes would do so by their Patriarks also 3. To which might be added the kind of necessity which there was that the twelve Fathers of the Church of Israel and heirs of the Land of Canaan should have their interment in that Land and not be left in the land of bondage So likewise may there be arguments sufficient to prove that they were buried with his bones in Sichem As 1. There was no reason they should be severed in the burial who had been united in their removal 2. Josephs bones were most regardable and the same Sepulcher that served him would have best befit them 3. The convocation of all Israel by Joshua was to Sichem and there upon their possessing of the land he makes a covenant betwixt them and God and it is incomparably more probable that they should bury the bones of all the Patriarks there than in Hebron where we do not read that Joshua ever came but to destroy the City Now the reason why Stephen speaking of the burials of Jacob and his sons which were in distant and different places doth yet couch their story so close together as if they were all laid together in the same place is 1. Because treating of two numbers so unequal as twelve and one he first followeth the story of the greater number 2. He useth the singular number for the plural Sepulcher for Sepulchers which is a thing so common as that nothing is more common in the Scripture Language 3. He useth an Ellipsis or cutting off of the conjunction Va◠or And which also is exceeding common in the same Language as 1 Sam. 6. 19. Psalm 133. 3. 2 Kings 23. 8. and divers other places So that though he spake so very curt and short as he did yet to them that were well enough acquainted both with the story it self and with such Hebraisms his shortness would breed no obscurity but would they readily take him in this sense And Jacob and our Fathers died and were removed to Sichem and were laid in Sepulchers in that which Abraham bought for mony and in that that was bought from the sons of Emmor the Father of Sichem Vers. 20. And was exceeding fair Gr. Fair to God He was a goodly child supernaturally born when his mother was past the natural course of childbearing Vers. 22. And Moses was learned in all the wisdom of the Egyptians This Steven speaketh by necessary consequence from his Princely education Vers. 23. And when he was full forty years old There are that say that Moses was forty years in Pharaohs Palace forty years in Midian and forty years in the wilderness Tauchuna in Exod. 2. Vers. 43. Ye took up the Tabernacle of Moloch c. I. In Amos the words lie thus Chap. 5. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Rabbins Kimchi and Jarchi construe in the future Tense and take it for a threatning of their punishment as much as an upbraiding of their sin as if he should have said unto them ye would not take up the Commandments of the Lords to bear them but you shall bear your Idols into captivity with you and your enemies shall lay them upon your shoulders And this might have been a very plausible and fair sense but that Steven hath taught us to construe the Verb in the time past and not in the time to come and to read it thus ye have born or taken up c. II. Now the fixing of this time when Israel took up this Idolatry is somewhat difficult It is some facilitating of the
is exceedingly delighted with and given to the cruelty of the Sword-plays in which he swept away a world of Servants and Freemen that had been accusers of their Masters in the time of Caius And which was most ridiculous he caused the statue of Augustus to be removed out of the place because it should not behold such bloody work being inhumanely himself delighted in that butchery which he thought too barbarous for a brazen statue to look upon These bloody spectacles brought him to an habit of cruelty which was augmented and hardened in him by the damnable counsels of his Empress Messalina a woman wicked above parallel or expression and by the spurrings on of other sycophants C. Appius Silanus is put to death because he refused to incestuate Messalina when she desired him for he had married her mother but because Claudius must not hear of this beastly cause of her displeasure Narcissus a freeman of the Emperor accused him for this that in a dream he had seen Appius slay the Emperor Upon his death the people began to expect no more goodness from Claudius at all but gave him up for a Tyrant like the two that had gone before him whereupon Annius Vincianus and Futius Camillus Scribonianus and others conspired against him but being deserted of their souldiers in the enterprize they are glad to end their lives by their own hands that they might escape the executioners Messalina and Narcissus and others of their faction using the stupid folly of the Emperor to the compassing of their own wills involve in false accusations and in miserable deaths an infinite multitude of men and women honorable and inferior of all qualities and conditions according as the spleen of any of them moved or was provoked Among them that thus perished Arria the wife of Caecinna is upon record for her Roman valour for when her husband trembled and was afraid to slay himself she took the sword out of his hand and fell upon it and gave it him again reeking with her blood with these words Behold boy how I feel no pain And now saith my Author were matters come to such a pass that nothing was reputed a greater vertue than to die valiantly and like a Roman To such a cruelty had custom and evil counsel brought him that of himself was of a reasonable gentle nature but wanted constancy and discretion to manage it THE CHRISTIAN HISTORY THE Jewish and the Roman Of the Year of CHRIST XLIV And of the Emperor CLAUDIUS III. Being the Year of the WORLD 3971. And of the City of ROME 796. Consuls Claudius Caesar III. L. Uitellius ACTS CHAP. XII Vers. 2. And he killed Iames. §. 1. The Martyrdom of James the great WE are now come to the time of Great James his death For Agrippa coming the last year into Judea as we saw from Josephus and it not being probable that he should do this exploit before Easter as the circumstances told us we may justly take this year for its proper time and place Now about that time saith St. Luke Herod the King the Syriack addeth who is called Agrippa stretched forth his hands to vex certain of the Jews and he killed James the brother of John with the sword The first words About that time relate to what went before in the preceding Chapter vers 28. and meaneth in the days of Claudius Caesar. Now what should be the incentive of the spleen of Agrippa against the Church is not specified it may well be supposed it proceeded from that his Ceremoniousness and strict observance of Mosaick Rites which is mentioned by Josephus Concerning the Martyrdom of James under this his spleen we will content our selves with the words of the Text He killed James the brother of John with the sword accounting all other additional circumstances which may be found in officious Authors to be nothing else but gilded legends and fond inventions As that mentioned by Eusebius out of Cleniens his Hypotyposeon concerning his accuser that seeing his constancy to the death confessed the faith and was martyred with him That by Epiphanius that he lived and died a Virgin and that by * * * Tom. 2. Iulii 25. Surius who is the bell-weather for old winter tales that telleth That his body after his martyrdom was shipped by Ctesiphon and his fellow-Bishops for Spain that the Ship in six days was directed thither without Pilot or Compass but only by the influence of the Corps that it carried That at the landing the body was taken up into the air and carried near the place of its burial twelve miles off That Ctesiphon and his fellows werâ— led to it by an Angel And more such trash that it is but labour lost either to read or mention §. 2. The Apostles Creed The Creed was made upon this occasion saith a a a De Institut Cleric l. 2. c. 56. extat in Auctario ad Biblioth Patrum â—ol 620 Rabanus Maâ—…s as our Ancestors have delivered unto us The Disciples after the Ascension of our Saviour being inflamed with the Holy Ghost c. And being charged by the Lord to go to all Nations for the preaching of the Gospel when they are to part one from another they first make a common platform among themselves for their future preaching Lest being severed in place divers and different things should be preached to those that were invited to the faith of Christ. Being therefore together in one place and filled with the Holy Ghost they compose a short platform for their preaching conferring together what they thought And this they appoint to be given to them that believe and to be called Symbolum c. Thus he and very many others with him conceiving that the Apostles supplied not only the matter of the Doctrine contained in the Creed but the very form and words also For Peter said say they I believe in God the Father Almighty John The maker of Heaven and Earth James And I believe in Jesus Christ his only Son our Lord. Andrew Which was conceived by the Holy Ghost born of the Virgin Mary Philip Suffered under Pontius Pilate was crucified dead and buried Thomas He descended into Hell the third day he rose again from the dead Bartholomew He ascended into Heaven sitteth at the right hand of God the Father Almighty Matthew From thence shall he come to judge both the quick and the dead James the son of Alpheus I believe in the Holy Ghost the Holy Catholick Church Simon Zelotes The communion of Saints the forgiveness of sins Judas the brother of James The resurrection of the flesh Matthias The life everlasting Amen Thus the hundred and fifteenth Sermon de Tempore that goeth under the name of b b b Tom. 10. col 849. Austen but apparent that it is not his by this that here is reckoned the descent into Hell which in his book c c c Tom. 3. p. 143. de Fide Symbolo is quite omitted Now were this
Sanctuary and it was made of brass and the sound of it was sweet It became crackt and the wisemen sent and fetcht workmen from Alexandria who mended it but then the sound was not so sweet as before They took off the mending and the sound was as sweet as it used to be * * * Maym. in Kele Mlkd. per. 3. There might not be above one Cymbal in the Quire at once and this seemeth to have born the Base as being deepest and loudest to this the Apostle alludes in his expression 1 Cor. 13. 1. We shall not be further curious nor inquisitive about this matter concerning the form or nature of the musick-instruments since our inquiry is after the song it self I shall only add this w w w Erach per. 2 in Mishu. that of the Nebhels or Harps there might not be less than two in the Quire nor above six x x x Tosaph in Erach per. 2. and of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kinnor or Viols not under nine but as many above as possible and so the least Quire that could be was nine Viols two Harps and one Cymbal And now let us hear the Musick it self 1. The Trumpets sounded their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taratantara for so for company will we call it y y y Succ. per. 5. in Mish Maym. in every morning at the opening at the Court Gates particularly at the opening of the East gate or the gate of Nicanor z z z Gloss. ibid. Now though this practice had not any express and literal Command yet was it grounded upon this necessity and reason because that the Levites and Stationary men might have notice to come to attend their Desks and Service and that the People of Jerusalem might hear and take notice and those that would come to the Temple so that this sounding was as it were the Bells to ring them into the Service And after this the Trumpets sounded not till the very time of the morning Sacrifice 2. The Song and Musick began not to sound till the pouring out of the Drink-offering This is a Traditionary Maxime exceeding common and received among the Rabbins and they descant upon it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 1 1 Erachin in Gemara ubi sup sol 11. They utter not the song but over the Wine of the Drink-offering 2 2 2 Gloss. ibid. for a man singeth not but for gladness of heart 3 3 3 Gloss. in Pesachen cap. 5. sol 64. Therefore they utter not the song at the very time of the Offering but over the Wine which cheareth God and Man as Jud. 9. 13. And so the Treatise Tamid describing the manner of the daily service relateth that when the High-priest was minded to offer the Sacrifice 4 4 4 Tam. per. 7. He went up the rise or bridge of the Altar and the Sagan on his right hand when he came to the midst of the rise the Sagan took him by the right hand and lift him up then the first man that was to bring up the pieces of the sacrifice reached him up the head and the feet and the second reached him the two shoulders and so the rest reached him the rest of the parts and he disposed of them c. And when he was to go about the Altar to sprinkle the blood upon the horns of it he began at the South-east corner and from thence to the North-east and so to the North-west and concluded at the South-west They give him the wine of the drink-offering to pour it out the Sagn stood by the horn of the Altar and a napkin in his hand and two Priests stood by the Table of the fat and two silver Trumpets in their hand to sound They came and stood by Ben Arza the one on his right hand and the other on his left He the High-priest stooped down to pour out the drink-offering and the Sagan waved with his napkin and Ben Arza struck up his Cymbal and the Levites began the song And so may we understand that passage 2 Chron. 29. 27. And when the burnt-offering began the song of the Lord began with the Trumpets and with the Instruments namely when the drink-offering was poured out for till then the Offering was not perfect because every burnt offering was bound to have a meat offering and a drink offering or else it was not right Num. 15. 5. And this may be the proper cause whatsoever the Jews descant why the Musick began not till the drink-offering namely they stayed till the offering was compleat and then began 3. The constant and ordinary Psalms that they sang were these 5 5 5 Tamid ubi sup Rosk hash sol â—1 Maym. in Tamid per. 6. On the first day of the week the four and twentieth Psalm The earth is the Lords and the fulness thereof c. On the second day of the week the forty eight Psalm Great is the Lord and greatly to be praised in the City of God c. On the third day the eighty second Psal. God standeth in the Congregation of the mighty and judgeth among the Gods c. On the fourth day the ninety fourth Psal. O Lord God to whom vengeance belongeth c. On the fifth day the eighty first Psal. Sing aloud unto God our strength make a joyful noise unto the God of Jacob c. On the sixth day of the week the ninety third Psal. The Lord reigneth he is cloathed with Majesty c. On the sabbath day they sang the ninety second Psal. which bears the Title of A Psalm or Song for the Sabbath day These were the known and constant and fixed Psalms that the singers sang and the musick plaid to on the several days of the week And the reason of the choice of these several Psalms for the several days 6 6 6 Rosh hash ubi sup Gloss. in Tamid c. 7. the Gemara on the Treatise Rosh hashanah and the Gloss upon the Treatise Tamid do give to this purpose On the first day of the week they sang the Psalm The earth is the Lords and the fulness thereof c. Because on the first day of the week of the Creation God possessed the world and gave it in possession and ruled in it On the second day of the Week they sang the Psalm Great is the Lord and greatly to be praised c. For on that day the Lord divided his works the waters and reigned over them On the third day they sang the Psalm God standeth in the Congregation of the mighty c. Because on that day the earth appeared on which is Judging and Judges and by his Wisdom he discovered the Earth and established the World by his Understanding On the fourth day they sang the Psalm O Lord God to whom Vengeance belongeth c. Because on the fourth day he made the Sun Moon and Stars and will be avenged on them that worship them On the fifth
common in all their Authors When they cite any of the Doctors of their Schools they commonly use these words Amern rabbothenu Zicceronam libhracah in four letters thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus say our Doctors of blessed memory But when they speak of holy men in the Old Testament they usually take this Phrase Gnalau hashalom on him is peace in brief thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus when they mention Moses Solomon David or others this is the memorial they give them The Arabians have the like use in their Abbreviation of Gnalaihi alsalemo on whom is peace The words in Hebrew want a verb and so may be construed two ways On him is peace or on him be peace The learned Master Broughton hath rendered it the former way and his judgement herein shall be my Law To take it the latter way seems to relish of Popish superstition of praying for the dead which though the Jews did not directly do yet in manner they appear to do no less in one part of their Common Prayer Book called Mazkir neshamoth the remembrancer of Souls which being not very long I thought not amiss to Translate out of their Tongue into our own that the Reader may see their Jewish Popery or Popish Judaism and may bless the Creator who hath not shut us up in the same darkness CHAP. XL. Mazkir neshamoth or the Remembrancer of souls in the Iews Liturgy Printed at Venice THE Lord remember the soul or spirit of Abba Mr. N. the son of N. who is gone into his world wherefore I vow to give Alms for him that for this his soul may be bound up in the bundle of life with the soul of Abraham Isaac and Jacob Sarah and Rebecca Rachel and Leah and with the rest of the righteous men and righteous women which be in the garden of Eden Amen The Lord remember the soul of Mrs. N. the Daughter of N. who is gone to her World Therefore I vow c. as in the other before Amen The Lord remember the soul of my father and my mother of my grandfathers and grandmothers of my uncles and aunts brethren and sisters of my cosens and consenesses whether of my fathers side or mothers side who are gone into their world Wherefore I vow c. Amen The Lord remember the soul of N. the son of N. and the souls of all my cosens and cosenesses whether on my fathers or mothers side who were put to death or slain or stabd or burnt or drowned or hanged for the sanctifying of the Name of God Therefore I will give Alms for the memory of their souls and for this let their souls be bound up in the bundle of life with the soul of Abraham Isaac and Jacob Sarah and Rebecca Rachel and Leah and with the rest of the righteous men and righteous women which are in the garden of Eden Amen Then the Priest pronounceth a blessing upon the man that is thus charitable as it followeth there in these words He that blessed our father Abraham Isaac and Jacob Moses and Aaron David and Salomon he bless Rabbi N. the son of N. because he hath vowed Alms for the souls whom he hath mentioned for the honour of God and for the honour of the Law and for the honour of the day for this the Lord keep him and deliver him from all affliction and trouble and from every plague and sickness and write him and seal him for a happy life in the day of Judgment and send a blessing and prosper him in every work of his hands and all Israel his brethren and let us say Amen Thus courteous Reader hast thou seen a Popish Jew interceding for the dead have but the like patience a while and thou shalt see how they are Popish almost entirely in claiming the merits of the dead to intercede for them for thus tendeth a prayer which they use in the book called Sepher Min hagim shel col Hammedinoth c. which I have also here turned into English Do for thy praises sake Do for their sakes that loved thee that now dwell in dust For Abraham Isaac and Jacobs sake Do for Moses and Aarons sake Do for David and Salomons sake Do for Jerusalem thy holy Cities sake Do for Sion the habitation of thy glories sake Do for the desolation of thy Temples sake Do for the treading down of thine Altars sake Do for their sakes who were slain for thy holy Name Do for their sakes who have been massacred for thy sake Do for their sakes who have gone to fire or water for the hallowing of thy Name Do for sucking childrens sakes who have not sinned Do for weaned childrens sakes who have not offended Do for infants sakes who are of the house of our Doctors Do for thine own sake if not for ours Do for thine own sake and save us Tell me gentle reader 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whether doth the Jew Romanize or the Roman Judaize in his devotions This interceding by others is a shrewd sign they have both rejected the right Mediator between God and Man Christ Jesus The prophane Heathen might have read both Jew and Papist a lecture in his Contemno minutos istos Deos modo Jovem propitium habeam which I think a Christian may well English let go all Diminutive Divinities so that I may have the great Jesus Christ to propitiate for me CHAP. XLI Of the Latine Translation of Matth. 6. 1. ALms in Rabbin Hebrew are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedhakah righteousness which word the Syrian Translator useth Matth. 6. 1. Act. 10. 2. and in other places From this custom of speech the Roman vulgar Translateth Attendite ne justitiam vestram faciatis One English old manuscript Testament is in Lichfield Library which hath it thus after the Latine Takith hede that you do not your rightwisnes before men to be seyne of hem ellis ye shullen have no mede at your fadir that is in hevenes Other English Translation I never saw any to this sense nor any Greek copy It seems the Papist will rather Judaize for his own advantage than follow the true Greek The Septuagint in some places of the Old Testament have turned Tsedhakah Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds or little or to no sense As the Papists have in this place of the New Testament turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness to as little purpose In the Hebrew indeed one word is used for both Tsedhakah for Almsdeeds which properly signifies Righteousness upon what ground I know not unless it be to shew that S◠Chrysostom hath such ◠touch Alms must be given of rightly gotten good or else they are no righteousness or they are called Zadkatha in Syrian Hu ger zadek le mehwo they are called righteousness because it is right they should be given and given rightly The Fathers of the Councel of Trent speak much of the merit of Alms whom one may
have bound leaven And i i i Tanch fol. 74. Col. 3. The wise men have loosed all fat things c. It were not a very hard task to produce hundreds of examples out of Jewish Writers to this purpose wherein their use of this expression of binding and loosing doth most ordinarily refer to things and to things lawful or unlawful as they were so held out by the Law and by their Doctors And particularly the binding and loosing of Firstlings and the binding and loosing of vows were of singular note and notice among them k k k Iâ—chaâ—â—â—â— 50. And the loosing of First-lings saith Abraham Zaâ—â—uth was a matter of more difficulty than loosing of vows where by loosing of vows he meaneth not that any one had power to absolve and acquit from lawful vows once made but that there were some appointed to judge of vows and to determine concerning them whether they were lawful or not lawful and whether they bound or bound not No Firstling must be kild or offered till it had been first viewed by the Mumcheh l l l Talm. in Becoroth per. 4. And he that was not a Mumcheh appointed by the Sanhedrin and yet would take on him to view a Firstling and so it was killed upon his approval he was to make it good and he that received a reward or was hired to view a Firstling it was not current unless he were authorised by the Sanhedrin so to do as Ailah a wise man of Jabneh to whom the wise men permitted to take four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assarii for viewing a lean Firstling and six for viewing a fat c. A Firstling Lamb or Calf approved by the Mumcheh as fit for sacrifice and brought to the Temple for that purpose was slain on the South side of the Altar or at least on the South side of the Court The Talmudick tract Zevachin in the fifth Chapter doth purposely discuss what Sacrifices were to be slain on the North side of the Altar and what otherwhere And having nominated particularly what on the North side it saith m m m Id. in Zevachin per. 5. That a Sacrifice of Thanksgiving the Nazarites Ram the ordinary Peace-offerings the Firstlings Tithe and Passover were slain in any part of the Court where by any part of the Court it meaneth the South side in opposition to the North of which it had spoken before and it meaneth the South side in such a latitude as not only just over against the Altar but in a larger extent as we shall shew more fully when we come to survey the sides of the Court it self The Firstlings then being to be slain on this South side of the Court on which we are surveying the Gates and Buildings they were brought in at this Gate which we are upon and from thence it took the name of the Gate of the Firstlings The Water-gate indeed was nearer the Altar and a more direct way to it but to have killed the Beasts thereabout would have hindred the passage to the Altar from the Draw-well Water-gate and Wood-room unto which places there was very frequent recourse from the Altar and therefore the Firstlings and other Sacrifices that were to be slain on the South side of the Court were brought in at the Gate above as more out of the way and slain thereabout as in a place of less interruption Now whereas the Tradition mentioned doth allot the South side of the Court for the proper place of slaying those particular Sacrifices that it nameth yet doth it speak it in this latitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That their killing might be in any part of the Court because that though ordinarily and regularly they were to be slain on the South side of the Court yet if they were numerous and could not conveniently be slaughtered in that place they might be slain on the other side as the Passover were killed on both the sides because of their number whereas the Sacrifices that were to be slain on the North side must be slain there and there was no dispensation to remove them thence The presenting of the Firstlings at the Gate that we are about may put us in remembrance of presenting the first born All the males of Israel were to appear before the Lord thrice every year Exod. XXIII 17. now this command did not take in Children as their tradition did interpret it n n n Id. in Nagiga per. 1. till they were able to walk up out of Jerusalem to the Temple in their Fathers hand and the presenting of the first born to the Lord was not inforced by that command but by that Exod. XIII 12. XXII 29. where both the Targums of Jonathan and Onkelos do expound the setting apart of the first born to be before the Lord or at the Temple and so doth the Text of Scripture it self in Numb XVIII 15. Luke II. 23. The place where they were presented was in the Gate of Nicanor for that was both the most peculiar place of appearing before the Lord and there Women that had born Children did stand to have their atonement made for them And there it was where the Virgin Mary presented our Saviour Luke II. and there she payed five shekels for his redemption Numb XVIII And Hannah did the like at Shiloh 1 Sam. I. 34. only she had kept her Son longer than ordinary because when she did present him at the Sanctuary she meant to leave him there for ever and for that reason she redeemed him not neither but gave him to the Lord. CHAP. XXVII The Gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hadlak or of Kindling or of the burning sire IT is easie to justifie and assert the translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by kindling but is not so easie to give a reason why this Gate which stood most West on the South side did bear this name The common opinion of Glossaries upon it is plausible enough but only for one objection that may be made against it a a a Bartener C. Lemp in Mid. Gloss. in Shekalim per. 6. They hold that it was called the Gate of kindling or Burning because through it wood was brought to the Altar to keep the fire continually burning according to the Law Lev. VI. 12. But why this way Since they might have gone a nearer way to the Altar by far either through the Water-gate or the Gate of the Firstlings seeing the Wood-room was between them two as hath been shewed and it is probable enough that the Wood out of the Wood-room was not brought through any of the Court Gates at all to the Altar but out at a Door which went out of the room it self into the Court To find out therefore a reason of the name I cannot but look over to the other side of the Court from this Gate that we are about to that Gate there that was over against it and there I observe the Gate to be called Beth Mokadh or
the Jewish Doctors or some of their Sayings or Determinations but really was either a lye or some of their Magical Tricks p. 253 372. They affirm it supplied the place of Urim and Thummim 485 486 Bathuseans differed from other Hereticks among the Jews yet harmonized with them to oppose the Gospel and Christianity 373 Basilides an Heretick sprung from among the Jews 372 373 Basons What they were and of what use in the Temple 2048 * Bath what sort of measure 545 546 Battlements were to be made on the tops of the Jewish Houses and why 1069 * Beasts at Ephesus what 299 Beating was one sort of Jewish penalty inflicted upon Malefactors 901 902 Beds Men used to ly on them to feast and dine c. 539 Marg. Beelzebub or Belzebub or Belzebul a term taken from the Jewish Writers and what the thing 228 229 105 106 Believers this Title sometimes includes children p. 277 294. A title given to the first Professors of the Gospel 871 Believing gave admission for a whole Houshold unto Baptism the Head thereof being converted p. 294. Believing in Christ is excellently illustrated by being healed and by looking on the brazen Serpent 579 Believing the Gospel how it was above what John the baptist did propose p. 630. Why believing or faith is set after Repentance 630 Ben Cozba Ben Coziba A Pseudo Messias owned by almost all the Jews but destroyed by Titus with all his followers as also the Temple and City of Jerusalem 362 366 367 Ben Saida a blasphemous Name given to our Saviour by the Jewish Writers 228 229 Berenice Niece and Wife to Herod and after his death more familiar with her Brother Agrippa and Titus Vespasian's Son than was for her credit 321 Bethabara supposed to be the place of Israels passage over Jordan but it was rather over against Galilee than Jericho 528 529 Beth Din or The consistory of Priests transacting business in the Temple being the Counsellors thereof 914 Bethany put for the Coast of Bethany it 's not usually understood 252 Bethesday what p. 661 667. Pool of Bethesday whence it received its waters whence it had its excellent vertues 667 668 Beth Midrash or the Jewish Divinity School where their Doctors disputed of the more high and difficult matters of the Law 299 Bethsaida made a City whence it had its name 533 Binding and loosing a phrase most familiar among the Jewish Writers by which they understand their Doctors or Learned Mens teaching what was lawful and permitted or unlawful and prohibited p. 238. In this sence Christ useth it viz. doctrinally to shew what was lawful and unlawful p. 238. And so Peter practised shewing it belonged to Things and not to Persons 847 848 Birthright had many precious things wrapped up in it 15 Bishops one of the Titles of the Gospel Ministers p. 223. Not successors to the Apostles as the Popish Writers hold 787 789 Blasphemy dreadful in Simon Magus 787 Blemishes of the Priests did not exclude them from the Services of the Temple for there were several things they might do there 1093 * Bloud the not eating it expounded by the Jews 293 Bloudy Issue what 232 Bones of all the Patriarchs as well as Joseph's brought out of Egypt and buried at Sichem 781 782 Book of the wars of the Lord what 36 392 Books of Jasir of Gad of Iddo of the wars of the Lord are cited by the Old Testament as not disapproved nor approved above humane 392 Born again what 561 567 570 571 Bowing low at the going out of the Temple what 950 Boyling places within the Temple what and where placed 1092 1093 * Breaking of Bread denotes both ordinary meals and receiving the Sacrament 755 Breast-plate of the High-Priest what 724 905 Breeches of the High Priest what 905 Brethren was a Title given to the first Professors of the Gospel 871 Bridegrooms friend what 585 586 Britain or England Some remarkable things referring to its ancient state p. 328. The Language of it near a thousand years ago what 1017 * Brother offending how to be dealt with 241 Buildings in the Court Wall on the East and South side of the Temple what 1104 * Burning one sort of capital punishment among the Jews how performed 2006 * Burnt Offering or Sacrifice the matter and manner thereof in all its actions as Bringing into the Court Laying on of Hands upon the Head killing of it Fleaing it Sprinkling of the Bloud Lamb to be slain The salting the Parts of the Sacrifice before it was offered How it was laid on the fire 926 to 929 Burnt Offering The Altar of it what p. 1029. * The description of it in Scripture is very concise p. 2029. * How so many Burnt Offerings could be offered on this one Altar in so small a time p. 2029 2030. * Burying Place of Golgotha what 267 C. CABBALAH of the Jews was their unwritten Traditions c. Page 457 458 652 Cabbalists what 998 Cain and Abel were Twins born at the sametime 693 Calf Golden Calf Israels punishment for it 715 Calling of the Gentiles was a thing highly disgusted by the Jews 621 Candlestick Golden Candlestick over the Temple door described with its use p. 1078. * There was also a Golden Candlestick in the room of the holy Place its Magnitude shape and signification 1081 1082. * Called to be called a thing in Scripture is to be the thing so called 399. Marg. Calling of the Jews how p. 375. Not so Universal as some suppose 375 376 377 Calling of the Gentiles p. 314. It was a matter the Jews could never hear of with patience 621 Cana two of the Name where 541 Candlestick of Gold 720 721 Capernaum what Here Christ inhabited p. 530. whence derived and how otherwise called 439. Marg. Captain of the Temple that is of the Garrison which was there what he was 759 1060. * Castor and Pollux 322 Caesar the common Name of the Roman Emperor as Abimelech of the Philistine Kings and Pharaoh of the Egyptians 423. Marg. Cephas Peter's Name given him by Christ which was after of common use whether the same with Cepha what it signifies p. 531. The reason of Christs giving him this Name 532 Cesarea a famous place was also famous for Learned Men. p. 285. There was the Seat of the Roman Court p. 285 286. It was a City of the Jews and Greeks and an University of the Jews 321 Ceremonial Law what and how Christ fulfilled it p. 475 476. How it differs very much from the Grace and Truth of the Gospel p. 500. How far it obliged the Jews as particular Men and as Members of the Congregation of Israel p. 548 549 Chains of Peter in which he lay in Prison are supposed by the Papists to have the vertue to work Miracles to diffuse Grace to provoke to Holiness to heal Diseases to affright the Devil and to defend Christians 886 Chasing-dishes what they were and of what use in the Temple 2049 * Chaldeans took their
denomination from the last Letter of Arphaxad's Name 13 Chaldean and curious Arts what 820 Chambers The Chambers in Solomon's Temple their height breadth and evenness of them without notwithstanding they were not of the same dimensions within p. 1065. * overlaid with Gold 2 Chron. 3. 9. over the Holy Place what or whether any such thing p. 1085 1086. * The Treasury Chambers what 1097. * Changers of Mony or Mony Changers what 213 550 Chapiters belonging to the Pillars what 1074. * Chargers what and of what use in the Temple 2048. * Charming was much used among the Jews 371 Chazan that is Episcopus or Overseer 375 Chel what and how put for the Temple 1089 Cherubiâ—s what number of what resemblance and where placed 1086 * Chests in the Treasury where placed and for what use p. 1095 1096. * The Chest set in the Gate of the House of the Lord what 2022 * Chief Priests put for the Sanhedrim many of them being Priests p. 282. They were the Heads of the Families of the Priests or the chief of the 24 Courses c. p. 438 439 Children How an Holy Seed p. 203. The Infants of Believers were brought to Christ to be received as Disciples which he did declaring them to be such and blessed them 248 Children came under the Title of Believers when all things were in common or else they must have farnished p. 277. When a Master of a Family was baptised his Children though never so young were baptised with him as had been the Custom among the Jews and was in the times of the Apostles unaltered p. 277. What Children are to be taught by their Fathers p. 295. They were sometimes named by the Mother as soon as born sometimes by the Standers-by but the Fathers at the Circumcision had the casting voice Whether the Name should be so or no. 421 Children for Scholars or Disciples 759 Children begot by or on Angels or Devils a nonsensical story 995 Chochebas and Barchochebas the same with Ben Coziba coyned Mony with his own Stump tortured the Christians to make them deny Christ was at the head of a most desperate Rebellion p. 366 367. He reigned two years and an half 366 367 Christ how Abraham saw his day p. 13. How Isaac typified him p. 13 14. He gave the Ten Commandments p. 28. He appeared weaponed and was Lord General in the Wars of Canaan p. 40. When he ceased to be Israels Captain and Conductor p. 45. Glorious things are spoken of him p. 102. His Divinity shewed and his fitness to be Incarnate p. 201 202. He was born in Tizri about the Feast of the Tabernacles that is about the close of September at which time 30 years after he was baptised p. 204 210 c. We have no History of him for nine or ten years p. 206. When he was twelve years of Age and all the time of his Ministry he disputed with and proved his Doctrine against the most learned Sanhedrim p. 207. He came in a double seasonableness When Learning was at the highest And Traditions had made the Word of God of none effect p. 207 440. His Life from Twelve to Twenty nine is passed over by all the Evangelists in silence they having a special eye at his Ministry only so has the Angel Gabriel Dan. 9 24 25 c. p. 208. Those years in which we hear nothing of him he spent at Nazareth in his Fathers Trade of Carpentry which made the Jews stumble at him looking for a pompous Messiah p. 208. He appeared not till fully looked for what were the things did intimate his coming p. 209. The time when he was born and when he died were both eminent p. 210 211. He was circumcised into the Jewish Church and baptised into the Church of the Gospel p. 211. He was unknown to John the Baptist and those whom John had baptised into faith in Christ until Christ himself came to be baptised of John p. 212. He was admitted at Nazareth as a Member of the Synagogue to be a Maphteir or Publick Reader of the second Lesson in the Prophets for that day p. 215. His reading and interpreting the Original Hebrew shewed him to have a Prophetical Spirit he not being educated in that Language 215. At his second Passover he declares his Authority and Power before the Sanhedrim that being a time of Wonders p. 221. He was a great Priest and a great Prophet when and how p. 239. He did not so fully and openly reveal himself to be the Messias till he sent forth the Seventy Disciples p. 242. He could not be apprehended without his own leave p. 263. The Jews transgressed two of their own Canons in arraigning and judging Christ on an Holiday and by Night p. 263. He was had before the Sanhedrim in Caiphas his house p. 263. The Wine offered him at his Crucifixion was to intoxicate him p. 268. How bewailed when he went to Execution p. 268. The manner even of his friends burying him shewed the small expectation they had of his Resurrection p. 269. His Disciples and Mary Magdalen notwithstanding their saving faith in him neither of them believed his Death nor his Resurrection p. 270. His coming in Clouds in his Kingdom and in power and great glory all signify his Plaguing the Nation that crucified him p. 342 343. His birth was called The fulness of time p. 383. He was born in the year of the World 3928. about the close of September p. 390. He was not born at the later end of December but September a Month famous indeed p. 427. Why he would be baptized that needed no cleansing being purity it self eight Reasons p. 472. Why John refused to admit him to baptism p. 472. His Ministry was just Three years and an half p. 476. Why he was tempted p. 499. What were his Temptations and where and how tempted p. 503 to 511. In his Temptations his being hurryed about by the Devil does afford some material and profitable Considerations p. 506. He is shewed to be the Son of God p. 504. That he was the Messias he easily convinced the Mind by telling of secret things p. 535. He was the seed of the Woman illustrated from Lukes Genealogy and Christs calling himself the Son of Man p. 471 491 537. His Union of two Natures in one Person is plainly shewn with what refers thereunto p. 577 578. How he could be said to be in Heaven whilst speaking with Nichodemus on earth p. 578. The several Properties of the two Natures in Christ are sometimes indifferently applied to the whole Person p. 578. Believing in Christ for salvation excellently illustrated by being healed by looking on the Brazen Serpent p. 579. He is said to do what his Servants do p. 581. His anointing was his setting apart for Mediator and Minister of the Gospel c. also his apparent Installments into that Office by the Spirit p. 616 617. His Ministry had six parts in it p. 617 to 619. Why it was
the Wall encompassing the Holy ground according to our English measure what p. 1051. * The height and breadth of the Gates in the Wall encompassing the holy ground p. 1052. * The Wall over the East-gate lower than the rest and why p. 1051. * All within the Wall incompassing the holy ground was called the First Temple Page 1963. * Washing four forts in the days of Christ. 585 Washing put for Purification exceeding curiously performed 324 Washing of hands Tables Cups and Platters what and how performed among the Jews 544 Washing of dead Bodies a custom among the Jews 841 Watch in the Night divided by four of three hours a piece 428 Water being born of it what at large 571 572 57◠Water-gate described 2011. * Waters Living Waters what the Phrase alludes to 2011. * We know signifies that the thing is well and openly known 566 567 Well the Draw-Well Room described 2011. * Whale Jonas his Whale 1002 c. Whipping or Scourging upon the Censure of the Judges viz. the receiving of forty or thirty nine stripes what 901 902 Whoredom put for Polygamy p. 15. Whoredom great and abominable 887 888 889 Widdows what sort of them provided for 309 Wife suspected her Trial and her Offering how performed 982 c. Wine that which was offered Christ at his Crucifixion was to intoxicate him 267 Wisdom chosen above all things at twelve years of Age. p. 73. It is often taken in Scripture for Religion 409 Wisemen their coming to Christ on the thirteenth day after his Birth or within forty days shewed to be improbable and that they came not till about two years after his Birth p. 432 433 434. Wisemen or Magi several Authors give them a good Character but the Scripture ever a bad p. 436. Who they were 437 Without those that are without i. e. the Gentiles 240 Witnesses what the meaning of the Prophesie concerning the two Witnesses p. 524. Witnesses laying down their Cloaths c. what the meaning of the Phrase 2007. * Wizard the same with Magician Wiseman c. 436 820 Women they had some Office at the Tabemacle and Sanctuary p. 53. Text. Marg. They laboured to advance the Gospel though they did not preach p. 294. See how p. 315. The Court of the Women described p. 1090. * It is not called by that name in Scripture p. 1090. * They might come into the Court through the Gate of the Women when they brought Offerings p. 2020. * A Woman began Idolatry in Israel p. 45. They were not bound to appear at the three solemn Feasts of the Jews yet they usually did p. 956. To them is ascribed barrenness throughout the Scripture 397. Marg. 400 Wood the Wood room described p. 2013. * Priests that had blemishes searched the Wood for Sacrifices to see if it were not worm eaten 1093. * Word what kind of Word Christ is p. 392. Marg. Why he is so called from Scripture and Antiquity 393 394 395 Word of God variously understood 505 Words inverted frequent in Scripture 84 88 122 Working with the Hands thus Paul did when out of Mony and in a strange Place 295 World the World i. e. the Gentiles 214 World to come Maranatha Raka Jannes and Jambres Beelzebub are Phrases taken from the Jews 1005 Page 1006 Worthies of David 61 Writings the Oldest in the World is Psalms 88 and 89. penned before Moses was born 699 700 Writings of the Jews upon Scriptures fly all in an higher Region than the Writings of the Christians p. 860. As see a Taste out of the Writings of Rhilo Judeus 861 862 Y. YEAR the Beginning of the Year from the Creation was in September p. 707. But just before Israel came out of Egypt the beginning was changed into March and why Page 707 708 Year of Christ Year of Our Lord the proper reckoning of every Year ought to be from September to September Page 777 Years it s very common in Scripture in reckoning of the years either of Man or Beast to account the year they are now passing for a year of their Age be it never so newly or lately begun 487 You put for some of you or Posterity 468 Z. ZACHARIAS the Priest whether of the course of Abia. p. 202. He was not a High Priest p. 407. Zacharias the Son of Barachias who he was Page 2040. * Zebedee what became of him 635 FINIS THE WORKS OF THE REVEREND LEARNED John Lightfoot D. D. LATE Master of KATHERINE Hall in CAMBRIDGE The Second Uolume In two Parts PART I. CONTAINING HORAE HEBRAICAE TALMUDICAE Hebrew and Talmudical Exercitations upon the four Gospels the Acts of the Apostles some Chapters of the Epistle of S. Paul to the Romans and the first Epistle of the same Apostle to the Corinthians translated into English Published by the Care and Industry of Iohn Strype M. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed by William Rawlins for Richard Chiswell at the Rose and Crown in St. Paul's Church-Yard MDCLXXXIV TO THE Right Reverend Father in God HENRY Lord Bishop of LONDON MY LORD THIS second Volume of Dr. Lightfoots Works the effect of great Learning and as great Industry being brought to a conclusion it seemed to want nothing to make it compleat and to recommend it to the World but some Great Name to stand before it And since the Choise of this laid in me the poor Instrument employed in preparing these Labours for the Press I could fix upon none so proper so suitable as your Lordship upon two accounts The one is mine own private Obligations unto your Lordship being my very Reverend Diocesan under whose Paternal care I live and discharge my ministerial function in peace and from whom I have received Favour and Countenance and lastly to whom I ought to account for the spending of my time as I find in some antient injunctions of our Church the inferior Clergy were bound to do The other is the Book it self which contains some of the last and best Labours of a Man of as great worth and abilities as fame in all the Pages of whose Writings appear lively stroaks of Learning Religion and a Love of the Churches Peace and Prosperity Of which most sacred things your Lordship is so known and eminent a Patron Pardon me then My most Honoured Lord that I have presumed to grace this Piece with your Venerable Name and vouchsafe to take these Pious and Learned Labours under your Honours favour And if there shall be any thing found herein that will not bear the censure of your Lordships severer Eye whether it be the Publishers or the Authors error I do earnestly recommend both to your Lordships great Candor and Charity I cannot take my leave without my Prayers for your Lordship That God would prosper your pensive thoughts and weighty cares for retrieving the distressed condition of our poor Church occasioned in a great measure by contentious and unpeaceable Spirits Spirits that even from the very first times of
she was now returned home from her Cozin Elizabeth See Luke 1. 56. and compare Gen. XXXVIII 24. The Masters of the Traditions assign this space to discover a thing of that nature A Woman o o o o o o Maim in Geâ—â—â—hin cap. 1. â—aâ—â—â— in Ieâ—aâ—â—â—n cap. 4. â—â—etabboth cap. 5. largely say they who is either put away from her husband or become a Widdow neither marrieth nor is espoused but after ninety days Namely that it may be known whether she be big with child or no and that distinction may be made between the offspring of the first husband and of the second In like manner a husband and wife being made proselytes are parted from one another for ninety days that judgment may be made between children begotten in holiness that is within the true Religion See 1 Cor. VII 14. and children begotten out of holiness VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But Ioseph being a just man c. THERE is no need to wrack the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just to fetch out thence the sense of gentleness or mercy which many do for construing the clauses of the verse separately the sense will appear clear and soft enough Joseph being a just man could not would not indure an adulteress but yet not willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make her a publick example being a merciful man and loving his wife was minded to put her away privily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To make her a publick Example This doth not imply death but rather publick disgrace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To make her publick For it may not without reason be enquired whether she would have been brought to capital punishment if it had been true that she had conceived by adultery For although there was a Law promulged of punishing adultery with death Levit. XX. 10. Deut. XXII 22. and in this case she that was espoused would be dealt withal after the same manner as it was with her who was become a wife yet so far was that Law mollified that I say not weakned by the Law of giving a bill of Divorse Deut. XXIV 1. c. that the husband might not only pardon his adulterous wife and not compel her to appear before the Sanhedrin but scarcely could if he would put her to death For why otherwise was the bill of Divorse indulged Joseph therefore endeavours to do nothing here but what he might with the full consent both of the Law and Nation The Adulteress might be put away she that was espoused could not be put away without a bill of Divorse concerning which thus the Jewish Laws p p p p p p Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap 1 A woman is espoused three ways by mony or by a writing or by being lain with And being thus espoused though she were not yet married nor conducted into the mans house yet she is his wife And if any shall lye with her beside him he is to be punished with death by the Sanhedrin And if he himself will put her away he must have a bill of divorse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put her away privily Let the Talmudic Tract Gittin be looked upon where they are treating of the manner of delivering a bill of Divorse to a wife to be put away among other things it might be given privately if the husband so pleased either into the womans hand or bosom two witnesses only present VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold a Virgin shall be with child THat the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet denotes an untouched Virgin sufficiently appears from the sense of the place Esa. VII King Achaz there was affraid lest the enemies that were now upon him might destroy Jerusalem and utterly consume the House of David The Lord meets with this fear by a signal and most remarkable promise namely that sooner should a pure Virgin bring forth a child thaâ— the family of David perish And the promise yields a double comfort namely of Christ hereafter to be born of a Virgin and of their security from the imminent danger of the City and house of David So that although that Prophesie of a Virgins bringing forth a son should not be fulfilled till many hundreds of years after yet at that present time when the Prophesie was made Ahaz had a certain and notable sign that the house of David should be safe and secure from the danger that hung over it As much as if the Prophet had said Be not so troubled O Ahaz does it not seem an impossible thing to thee and that never will happen that a pure Virgin should become a Mother But I tell thee a pure Virgin shall bring forth a son before the House of David perish Hear this O unbelieving Jew and shew us now some remainders of the House of David or confess this Prophesie fulfilled in the Virgins bringing forth or deny that a sign was given when a sign is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is being interpreted § In what language Matthew wrote his Gospel I. All confess that the Syriac Language was the Mother Tongue to the Jewish Nation dwelling in Judea and that the Hebrew was not all understood by the common people may especially appear from two things 1. That in the Synagogues when the Law and the Prophets were read in the original Hebrew an Interpreter was always present to the Reader who rendred into the Mother Tongue that which was read that it might be understood by the common people q q q q q q Bab. Megill fol. 25 c. Massech Sopherim cap. 11. 12 c. Hence those rules of the office of an Interpreter and of some places which were not to be rendred into the Mother Tongue 2. That Jonathan the son of Uzziel a Scholar of Hillel about the time of Christs birth rendred all the Prophets that is as the Jews number them Joshua Judges Samuel the Books of the Kings Esaiah Jeremiah Ezekiel and the twelve lesser Prophets into the Chaldee Language that is into a Language much more known to the people than the Hebrew and more acceptable than the Mother Tongue For if it be asked why he translated them at all and why he translated not rather into the Mother Tongue which was known to all and if it be objected concerning S. Matthew and S. Paul that writing to the Jews one his Gospel the other his Epistle to the Hebrews must have written in the Syriac Tongue if so be they wrote not in Hebrew that they might be understood by all We answer First It was not without reason that the Paraphrast Jonathan translated out of the Hebrew original into the Chaldee Tongue because this Tongue was much more known and familiar to all the people than the Hebrew The holy Text had need of an Interpreter into a more known Tongue because it was now in a Tongue not known at all to the Vulgar For none knew the
his birth in the month Tisri But that he died at that age not to make any delay by mentioning more things appears hence that he was baptized now beginning his thirtieth year and that he lived after his baptism three years and an half as the space of his publick Ministry is determined by the Angel Gabriel Dan. IX in the half of a week that is three years and an half he shall make the sacrifice to cease c. But of this hereafter This month was innobled in former times 1. For the Creation of the World Weigh well Exod. XXIII 15. Joel II. 23. 2. For the nativity of the first Fathers which the m m m m m m Hieros Rosh Hashanah fol. 56. 4. Jews assert not without reason 3. For the repairing the Tables of the Law For Moses after the third Fast of forty days comes down from the mountain a messenger of good things the tenth day of this month which was from hence appointed for the Feast of Expiation to following ages 4. For the Dedication of the Temple 1 King VIII 2. And 5. For three solemn Feasts namely that of the beginning of the year that of Expiation and that of Tabernacles From this month also was the beginning of the Jubilee VI. It is probable Christ was born at the Feast of Tabernacles 1. So it ariseth exactly to three and thirty years and an half when he died at the Feast of the Passover 2. He fulfilled the Typical equity of the Passover and Pentecost when at the Passover he offered himself for a Passover at Pentecost he bestowed the Holy Ghost from Heaven as at that time the Law had been given from Heaven At that time the first fruits of the Spirit were given by him Rom. VIII 23. when the first fruits of corn had been wont to be given Levit. XXIII 17. It had been a wonder if he had honoured the third solemnity namely the Feast of Tabernacles with no Antitype 3. The Instruction of the Feast of Tabernacles agrees excellently with the time of Christs birth For when Moses went down from the Mount on the tenth day of the month Tisri declaring that God was appeased that the people was pardoned and that the building of the holy Tabernacle was forthwith to be gone in hand with hitherto hindred by and because of the Golden Calf seeing that God now would dwell among them and forsake them no more the Israelites immediately pitch their Tents knowing they were not to depart from that place before the divine Tabernacle was finished and they set upon this work withal their strength Whence the tenth day of that month wherein Moses came down and brought this good news with him was appointed for the Feast of expiation and the fifteenth day and seven days after for the Feast of Tabernacles in memory of their dwelling in Tents in the wilderness when God dwelt in the midst of them which things with how aptly Typical an aspect they respect the Incarnation when God dwelt among men in humane flesh is plain enough 3. Weigh Zechar. XIV vers 16 17. And it shall come to pass that every one that is left of all the Nations which came against Jerusalem shall even go up from year to year to worship the King the Lord of Hosts and to keep the Feast of Tabernacles And it shall be that whoso will not come up of all the families of the Earth unto Jerusalem to worship the King the Lord of Hosts even upon them shall be no more rain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Bethlehem It will not be improper here to produce the Gemarists themselves openly confessing that the Messias was born now a good while ago before their times For so they write n n n n n n Hieros Beracoth fol. 5. 1. After this the children of Israel shall be converted and shall enquire after the Lord their God and David their King Hos. III. 5. Our Rabbins say That is King Messias if he be among the living his name is David or if dead David is his name R. Tanchum said Thus I prove it He sheweth mercy to David his Messiah Psal. XVIII 50. R. Josua ben Levi saith His name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Branch Zech. III. 8. R. Judan bar Aibu saith His name is Menahem that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Comforter And that which happened to a certain Jew as he was plowing agreeth with this business A certain Arabian travailing and hearing the Ox bellow said to the Jew at Plow O Jew loose thy Oxen and loose thy Plows for behold the Temple is laid waste The Ox bellowed the second time the Arabian saith to him O Jew Jew yoke thy Oxen and sit thy plows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For behold King Messiah is born But saith the Jew What is his name Menahem saith he And what is the name of his father Hezekiah saith the Arabian To whom the Jew but whence is He The other answered From the palace of the King of Bethlehem Judah Away he went and sold his Oxen and his Plows and became a seller of Infants swadling cloths going about from Town to Town When he came to that City Bethlehem all the women bought of him but the Mother of Menahem bought nothing He heard the voice of the women saying O thou Mother of Menahem thou Mother of Menahem carry thy son the things that are here sold. But she replied May the enemies of Israel be strangled because on the day that he was born the Temple was laid waste To whom he said But we hoped that as it was laid waste at his feet so at his feet it would be built again She saith I have no mony To whom he replied But why should this be prejudicial to him Carry him what you buy here and if you have no mony to day after some days I will come back and receive it After some days he returns to that City and saith to her How does the little infant And she said From the time you saw me last Spirits and Tempests came and snatched him away out of my hands R. Bon saith What need have we to learn from an Arabian Is it not plainly written And Lebanon shall fall before the Powerful one Esa. X. 34. And what follows after A Branch shall come out of the root of Jesse Esa. XI 1. The Babylonian Doctors yield us a confession not very unlike the former o o o o o o Avâ—doh Zarah fol. 9. 2. R. Chaninah saith After four hundred years are past from the destruction of the Temple if any one shall say to you Take to thy self for one peny a field worth a thousand pence do not take it And again After four thousand two hundred thirty and one years from the creation of the World if any shall say to you Take for a peny a field worth a thousand pence take it not The Gloss is For that is the time of Redemption and you shall be brought back
the Jews daily to be said at that time when Christ prescribed this form to his Disciples were eighteen in number or in a quantity equalling it Of this number of their prayers the Gemarists of both Talmuds treat at large p p p p p p Hieros Taanith fol. 65. 3. Bab. Beracoth fol. 28. 2. Whom consult Whether they were reduced to the precise number of eighteen in the order that they afterwards appeared in while Christ was upon earth some scruple ariseth from some things which are said by the Babylonian Talmudists in the place alledged but it might be plainly proved if there were need that little or indeed nothing at all wanted of the quantity and bulk of such a number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins have a tradition say they that Simeon Pekoli reduced into order the eighteen prayers according to their course before Rabban Gamaliel in Jafne Rabban Gamaliel said to the wise men Is there any that knows to compose a prayer against the Sadducees Samuel the little stood forth and constituted one c. That Rabban Gamaliel which is here spoke of was Paul's Master For although Rabban Gamaliel who was commonly stiled Jafnensis of Jafne was the Nephew of Paul's Master Gamaliel and this thing is mentioned to be done in Jafne yet Paul's Master also lived in Jafne and that this was he of whom is the story before us sufficiently appears hence because his business is with Samuel the Little who certainly died before the destruction of the City Under Gamaliel the Elder therefore were those daily prayers reduced first into that order wherein they were received by the following ages Which however it was done after the death of our Saviour in regard of their reducing into order yet so many there were in daily use at that time when he conversed on earth Now he condemned not those prayers altogether nor esteemed them of no account yea on the contrary he joined himself to the publick Liturgy in the Synagogues and in the Temple and when he delivereth this form to his Disciples he extinguisheth not other forms II. When all could not readily repeat by heart those numerous prayers they were reduced into a brief Summary in which the marrow of them all was comprized and that provision was made for the memory that they should have a short Epitome of those prayers whom the weakness of their memory or sometime the unavoidable necessity of business permitted not to repeat a longer prayer or to be at leisure to do it This Summary they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fountain Rabban Gamaliel saith Let every one pray the eighteen prayers every day R. Joshua saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him pray the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Summary of those eighteen But R. Akibah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Prayer be free in his mouth let him pray the eighteen but if not let him pray the Summary of those eighteen q q q q q q Bab. Beracoth in the place above That our Saviour comprized the sum of all prayers in this form is known to all Christians and it is confessed that such is the perfection of this form that it is the Epitome of all things to be prayed for as the Decalogue is the Epitome of all things to be practiced III. It was very usual with the Doctors of the Jews 1. To compose forms of short prayers and to deliver them to their Scholars which is asserted also of John Luk. XI 1. whereof you will find some examples and they not a few in the Babylonian Gemara in the Tract Beracoth and elsewhere Not that by those forms they banished or destroyed the set and accustomed prayers of the Nation but to superadd their own to them and to suit them to proper and special occasions 2. To the stated prayers and others framed by themselves it was very usual to add some short prayer over and above which one may not amiss call the concluding prayer Take these Examples of these prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Eliezar when he had finished his prayers was wont to say thus Let it be thy good pleasure O Lord that love and brotherhood dwell in our portion c. R. Jochanan when he had finished his prayers was wont to say thus Let it be thy good pleasure O Lord to take notice of our reproach and to look upon our miseries c. In like manner 1. Our Saviour while he delivers this form to his Disciples he does not weaken the set forms of the Church nor does he forbid his Disciples not to use private prayers but he delivers this most exact Summary of all Prayers to be added over and above to our prayers his most perfect to our most imperfect 2. The Apostles sufficiently accustomed to the manners of the Nation could not judg otherwise of this form In interpreting very many phrases and histories of the New Testament it is not so much worth what we think of them from notions of our own feigned upon I know not what grounds as in what sense these things were understood by the hearers and lookers on according to the usual custom and vulgar dialect of the Nation Some enquire by what authority we do subjoyn or superadd the Lords prayer to ours and fain arguments to the contrary out of their own brain But I ask whether it was possible that the Apostles and Disciples who from their very Cradles had known and seen such forms instituted for common use and added moreover to the set-prayers and others should judg otherwise of this form given by our Lord which bore so great conformity with those and with the most received rite and custom of the Nation IV. That Church held it for a just Canon and that indeed no discommendable one neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r r r r r r Bâ—b â—eâ—â—â—â—th fol. 30. 1. He that prays ought always when he prays to joyn with the Church Which is not strictly to be understood only of his presence in the Synagogue that is elsewhere and otherwise commanded many times over but wheresoever in the world he be placed yea when he is most alone that he say his prayers in the plural number for thus the Gloss explains it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let none pray the short prayer that is one different from the set prayers in the singular number but in the plural In which number our Saviour teacheth us also to pray in this form and that upon very good reason when in whatsoever solitude or distance we are yet we ought to acknowledg our selves joyned with the Church and to pray for her happiness as well as for our own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Father which art in Heaven I. This Epithete of God was very well known among the Jews and very usual with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s s s s s s Maimon in Tephilloth Our Father which art in Heaven deal so with us as
this be a Rabbi let there not be many such in Israel VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye devour widows houses THE Scribes and Pharisees were ingenious enough for their own advantage Hear one argument among many forged upon the anvil of their covetousness a little rudely drawn but gainful enough g g g g g g Bab. Joma fol. 72. 2. saith the Lord Make me an Ark of Shittim-wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence it is decided say they in behalf of a Disciple of the wise men that his fellow citizens are bound to perform his servile work for him O Money thou mistress of Art and mother of Wit So he that was preferred to be President of the Council was to be maintained and enriched by the Council See the Gloss on Bab. Taanith i i i i i i Fol. 21. 1. They angled among the people for respect and by respect for gain with a double hook I. As Doctors of the Law where they first and above all things instilled into their Disciples and the common people That a wise man or a Master was to be respected above all mortal men whatsoever Behold the rank and order of benches according to these Judges k k k k k k Jerus Horaioth fol. 84. 2. A wise man is to take place of a King A King of a High Priest A High Priest of a Prophet A Prophet of one anointed for war One anointed for war of a President of the Courses A President of the Courses of the head of a family The head of a family of a Counsellor A Counsellor of a Treasurer A Treasurer of a private Priest A private Priest of a Levite A Levite of an Israelite An Israelite of a Bastard A Bastard of a Nethinim A Nethinim of a Proselyte A Proselyte of a freed slave But when is this to be namely when they are alike as to other things But indeed if a Bastard be a Disciple or a wise man and the High Priest be unlearned the Bastard is to take place of him A wise man is to be preferred before a King for if a wise man die he hath not left his equal but if a King die any Israelite is fit for a Kingdom This last brings to my mind those words of Ignatius the Martyr if indeed they are his in his tenth Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. My Son saith he Honour God and the King But I say Honour God as the cause and Lord of all the Bishop as the chief Priest bearing the image of God in respect of his rule bearing Gods image in respect of his Priestly office Christs and after him we ought to honour the King also II. Under a pretence of mighty devotion but especially under the goodly shew of long prayers they so drew over the minds of devout persons to them especially of women and among them of the richer widows that by subtle attractives they either drew out or wrested away their goods and estates Nor did they want nets of counterfeit authority when from the Chair they pronounced according to their pleasures of the dowry and estate befalling a widow and assumed to themselves the power of determining concerning those things Of which matter as it is perplexed with infinite difficulties and quirks you may read if you have leisure the Treatises Jevamoth Chetubboth and Gittin Concerning the length of their prayers it may suffice to produce the words of the Babylon Gemara in Beracoth l l l l l l Fol. 32. 2. The religious anciently used to tarry an hour meditating before they began their prayers whence was this R. Joshua ben Levi saith it was because the Scripture saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are they who sit in thy house R. Joshuah ben Levi saith also He that prays ought to tarry an hour after prayers As it is said The just shall praise thy name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The upright shall sit before thy face It is necessary therefore that he should stay meditating an hour before prayers and an hour after and the religious anciently used to stay an hour before prayers an hour they prayed and an hour they stayed after prayers Since therefore they spent nine hours every day about their prayers how did they perform the rest of the Law and how did they take care of their worldly affairs why herein In being religious both the Law was performed and their own business well provided for And in the same place m m m m m m Fol. 54. 2. Long prayers make a long life VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To make one Proselyte THE Talmudists truly speak very ill of Proselytes n n n n n n Bab. Middah fol. 13. 2. Our Rabbins teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Proselytes and Sodomites hinder the coming of the Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proselytes are as a scab to Israel The Gloss For this reason that they were not skilled in the commandments that they brought in revenge and moreover that the Israelites perchance might imitate their works c. Yet in making of these they us'd their utmost endeavours for the sake of their own gain that they might some way or other drain their purses after they had drawn them in under the shew of Religion or make some use or benefit to themselves by them The same covetousness therefore under a vail of hypocrisie in devouring widows which our Saviour had condemned in the former clause he here also condemns in hunting after Proselytes which the Scribes and Pharisees were at all kind of pains to bring over to them Not that they cared for Proselytes whom they accounted as a scab and plague but that the more they could draw over to their Religion the greater draught they should have for gain and the more purses to fish in These therefore being so Proselyted they made doubly more the children of Hell than themselves For when they had drawn them into their net having got their prey they were no further concern'd what became of them so they got some benefit by them They might perish in ignorance superstition atheism and all kind of wickedness this was no matter of concern to the Scribes and Pharisees only let them remain in Judaism that they might Lord it over their Consciences and Purses VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whosoever shall swear by the gold of the Temple he is a debtor THESE words agree in the same sense with those of the Corban Chap. XV. 5. We must not understand the gold of the Temple here of that gold which shined all about in the walls and cielings but the gold here meant is that which was offered up in the Corban It was a common thing with them and esteemed as nothing to swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Temple and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Altar which we have observed at the 31 vers of the 5th
of the Jews is born saith the Jew to him what is his name Menahem saith the other And what the name of his Father Hezekiah But where dwell they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Birath Arba in Bethlehem Judah He shall deserve many thanks that will but tell us what this Birath Arba is The Gloss tells us no other than that this Birath Arba was a place in Bethlehem which any one knows from the words themselves But what or what kind of place was it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Birah indeed is a Palace or Castle but what should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arba be A man had better hold his tongue than conjecture vainly and to no purpose otherwise I might quote that in Sotah b b b b b b Fol. 37. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which speaks concerning a promise or a surety for the performance of the Law But I forbear VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And there were Shepherds keeping watch over their stock c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the sheep of the wilderness viz. those which go out to pasture a Schabb. fol. 45. 2. â—eâ—ah â—â—l 4â— 1. about the time of the Passover and are sed in the fields 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and return home upon the first rain b b b b b b Nedarim fol. 63. 1. Taanih fol. 6. 1. Which is the first rain It begins on the third of the month Marheshvan The middle rain is on the seventh The lâ—st is the seventeenth So R. Meir But R. Judah saith on the seventh seventeenth and one and twentieth The Spring coming on they drove their Beasts into Wildernesses or champagne grounds where they fed them the whole Summer keeping watch over them night and day that they might not be empaired either by Thieves or ravenous Beasts They had for this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Tower to watch in or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certain small Cottages erected for this very end as we have observed elsewhere Now in the month Marheshvan which is part of our October and part of November the Winter coming on they betook themselves home again with the Flocks and the Herds VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A multitude of the heavenly host praising God THE Targumist upon Ezek. I. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An host of Angels from above So in 1 Kings XIX 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An host of the Angels of the wind An host of the Angels of commotion An host of the Angels of fire And after the host of the Angels of fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice of the silent Singers VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Glory to God in the highest WE may very well understand this Angelick Hymn if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good will toward men be taken for the subject and the rest of the words for the predicate The good will of God toward men is glory to God in the highest and peace on Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And is put between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory and Peace not between them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good will But now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good will of God toward men being so wonderfully made known in the birth of the Messiah how highly it conduced to the glory of God would be needless to shew and how it introduced peace on the Earth the Apostle himself shews from the effect Ephes. II. 14. Coloss. I. 20. and several other places VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And when eight days were accomplished for the Circumcision of the Child THE disciples of R. Simeon ben Jochai asked him why the Law ordained Circumcision a Pesikta fol. 16. 3. on the eighth day To wit lest while all others were rejoyeing the Parents of the Infant should be sad The Circumcision therefore is deferred till the Woman in Child bed hath got over her uncleanness For as it is exprest a little before The Woman that brings forth a man-child is prohibited her Husband the space of seven days but on the seventh day at the coming in of the evening which begins the eighth day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she washeth her self and is allowed to go in unto her Husband If she came nigh him within the seven days she made him unclean On the eighth day therefore Joseph addresseth himself to make provision for his Wife and to take care about the Circumcision of the Child VERS XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When the days of her purification was accomplished c. R. Asai saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Child whose Mother is unclean by Child-bearing a Schabb. fol. 135. 1. is Circumcised the eighth day but he whose Mother is not unclean by Child-bearing is not circumcised the eighth day You will ask probably what Mother that is that is not unclean by Child-bearing Let the Gloss upon this place make the Answer She whose Child is cut out of her womb As also a Gentile Woman who is brought to bed to day and the next day becomes a Proselyte her Child is not deferred till the eighth day but is Circumcised streight-way And the Rabbins a little after One takes an handmaid big with child and while she is with him brings forth her Child is Circumcised the eighth day But if he takes a serving-maid and with her a child newly born that Child is Circumcised the first day They did not account an Heathen Woman unclean by Child-bearing because she was not yet under the Law that concerned uncleanness Hence on the other side Mary was unclean at her bearing a Child because she was under the Law So Christ was Circumcised because born under the Law II. After seven days the Woman must continue for three and thirty days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the blood of her purifying Levit. XII 4. where the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in her unclean blood far enough from the mind of Moses And the Alexandrian M. S. much wider still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She shall sit thirty and ten days in an unclean garment Pesikta as before Col. 4. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the blood of her purifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though she issue blood like a floud yet is she clean Nor doth she defile any thing by touching it but what is Holy For seven days immediately after she is brought to bed she lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the blood of her uncleanness but the three and thirty days following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the blood of her purifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To present him to the Lord. I. This was done to the first-born but not to the Children that were born afterward nor was this done to the first-born unless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born were fit for the Priest For in Becoroth a a a a
this was in Sichem you will say what became then of the Sichemites faith which Christ himself had already planted amongst them Joh. IV. It may be answered though in so very obscure a thing I would not be positive that it was some years since the time when Christ had conversed in that City and when as he had done nothing that was miraculous there Simon by his Magicks might obtain the easier reception amongst them But however grant it was Sebaste or any other City of Samaria that was the scene of this story yet who did this Simon give out himself to be when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he himself was some great one And what sort of persons did the Samaritans account him when they said of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this man is the great power of God I. Did they take him for the Messiah It is commonly presumed that Simon was a Samaritan by birth but should Messiah spring out of the Samaritans It is no impertinent question whether the Samaritans when they looked for the Messiah Joh. IV. 25. yet could expect he should be one of the Samaritan stock when they admitted of no Article of Faith that had not its foundation in the Books of Moses Could they not gather this from thence that the Messiah should come of the Tribe of Judah A Samaritan perhaps will deny this and elude that passage in Gen. XLIX 10. by some such way as this It is true the Scepter shall not depart from Judah nor a Lawgiver from between his feet until Shiloh come but then this does not argue that Shiloh must derive his Original from the Tribe of Judah only that some Dominion should continue in Judah till Shiloh should appear Where by the way it is worth our observing that the Samaritan Text and Interpreter in that place instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Jod and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from between his feet that Text reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from between his banners and the Interpreter hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from between his Ranks or Companies That figment concerning Messiah ben Joseph or Messiah ben Ephraim for he goes by both those names whether it was first invented by the Jews or by the Samaritans is not easily determined The Jewish Writers make very frequent mention of him but the thing it self makes so much for the Samaritans that one might believe it was first hatcht amongst themselves only that the story tells us that Messiah was at length slain which the Samaritans would hardly ever have invented concerning him And the Jews perhaps might be the Authors of it that so they might the better evade those passages that speak of the death of the true Messiah II. However it was impiety enough in Simon if he gave out himself for a Prophet when he knew so well what himself was and if you expound his giving out himself to be some great one no higher than this yet does it argue arrogance enough in the knave I would not depress the sense of those words concerning John Baptist Luke I. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall be great in the sight of the Lord but if we take it in the highest degree he shall be a Prophet before the Lord Christ it carries both an excellent truth along with it and also a most plain agreeableness with the office of John And when Stephen expresseth Moses to have been a Prophet in these terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was mighty in words and deeds perhaps it bears the same sense with what the Samaritans said and conceited concerning this Simon that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great power of God VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then Simon himself believed also THAT is He believed that Jesus of Nazareth was the true Messiah and so was made capable of Baptism as in vers 37. and was indeed baptized in the Name of Jesus vers 16. And now O Simon what thinkest thou of thy self if hitherto thou hadst exhibited thy self as the Messiah Darest thou after this pretend to be the Son of God That which is commonly told of him and which Epiphanius reports without alledging any others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Samaritans he gave out himself to be the Father to the Jews to be the Son betrays not only the blasphemy but the madness of the man that amongst the Jews he should pretend himself to be the Son of God when they would acknowledge no Son of God at all VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They sent unto them Peter and Iohn c. c c c c c c Hâ—res 21. EPIPHANIUS here very apositely tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Philip being but a Deacon had not the power of imposition of hands so as by that to confer the gift of the Holy Ghost It was the Apostles peculiar Province and Prerogative by laying on of their Hands to communicate the Holy Ghost that is in his extraordinary gifts of Tongues and Prophesie for as to the Spirit of Sanctification they never dispensed that Peter and John besides the eminent station they held amongst the Apostles were also to be the Apostles of the Circumcision in forreign Countries James the brother of John was now alive who with those two made up that noble Triumvirate that had a more intimate familiarity with Christ. And one would believe he ought also to have been sent along with them but that they were sufficient and that this was only as a prologue to their future charge and office of dealing with the Circumcision in forreign Countries They lay their hands upon some whom the Holy Ghost had pointed out to be ordained Ministers And by so doing they did communicate the gifts of Tongues and Prophesie so very visible and conspicuously that it is said that Simon saw how through the laying on of the Apostles hands the Holy Ghost was given Amongst the Jews persons were ordained Elders by three men But here this duumvirate was abundantly more valuable when they could not only promote to the Ministry but further confer upon those that were so promoted a fitness and ability for the performance of their office VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Give me also this power c. HOW infinitely mistaken is this wretch if he think that the gifts of the Holy Ghost could be bought and procured by Silver or Gold and how much more mistaken still if he think that the power of conferring these gifts to others could be thus attained The Apostles had a power of imparting these gifts but even they had not a power of enabling another to impart them Paul by laying hands on Timothy could endow him with the gifts of Tongues and Prophesie but he could not so endow him that he should be capable of conveighing those gifts to another This was purely Apostolical to dispense these gifts and when
time be delivered from the bondage of their sinful corruption that is the bondage of their lusts and vile affections under which it hath lain for so long a time into a noble liberty such as the Sons of God enjoy VERS XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The whole creation groaneth together c. IF it be enquired how the Gentile World groaned and travailed in pain let them who expound this of the Fabrick of the material World tell us how that groaneth and travaileth They must needs own it to be a borrowed and allusive phrase But in the sense which we have pitcht upon the very literal construction may be admitted CHAP. XI BEFORE we apply our selves to the Exposition of this Chapter let me make these few enquiries I. Whether the Jewish Nation as to the more general and greater part of it had not been rejected and blinded before such time as our Saviour manifested himself in the flesh I know well enough that the casting off of that Nation is commonly assigned to that horrid wickedness of theirs in murdering the Lord Christ and persecuting the Gospel and his Apostles a wickedness abundantly deserving their rejection indeed but were they not blinded and cast off before They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a generation of Vipers at the time that the Baptist first appeared amongst them and this bears the same signification as the seed of the Serpent Our Saviour preacheth to them in Parables that they might neither see nor hear nor be converted nor their sins be forgiven them Mark IV. 11 12. which may give ground of suspicion that that people were cast off to whom Christ preaches in such a form and manner of Oratory on purpose that they should not be converted If they were Jews to whom S. Peter directs his first Epistle as who indeed doth deny it then there is some weight in those words Chap. II. 10. Ye were in times past not a people II. Is it not very agreeable to reason and Scripture to suppose that Nation cast off for the entertainment they had given to their fond and impious Traditions A reprobate people certainly they were whose Religion had made void the Commandments of God A reprobate Nation who in vain worshipped God after the Commandments of Men Matth. XV. and by such Commandments of Men that had leven'd yea poisoned their minds with blasphemy and hatred against the true Messiah and the pure truth of God Isa. XXIX 13. Because the fear of this people toward me is taught by the precept of men therefore the wisdom of their wise men shall perish c. May we not from this original derive the first original of the rejection of this people And by how much the more they are bewitcht with the love of their Traditions by so much the more we may suppose them separated from God hardened and cast off That the Apostle seems to look back to times before the murdering of our Lord when he is discoursing about the casting off of that Nation III. Was not the Gospel brought unto and publisht amongst the ten Tribes as well as amongst the Jews when the Apostle wrote this Epistle The determination of this matter seems to conduce something toward the explaining of this Chapter seeing throughout the whole Chapter there is no mention of the Jews singly but of Israel The Gospel was to be preacht to the whole World before the destruction of Jerusalem Matth. XXIV 14. And was it not to the ten Tribes as well as other Nations It makes for the affirmative that S. James directs his Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those ten Tribes as well as the other two But the Apostles wrote to none but to whom the Gospel was now come VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hath God cast away his people WE may observe what it is the Apostle propounds to discourse viz. not of the universal calling in of the Nation but of the non-rejection of the whole Nation Hath God so rejected his people that he hath cast them away universally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God forbid For I my self am an Israelite and he hath not cast me away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Tribe of Benjamin So Phil. III. 5. The Jasper stone upon which was inscribed the name of Benjamin in the Brest-plate was the first foundation in the New Jerusalem Revel XXI 19. In memory as it should seem of this Benjamite the chief founder of the Gentile Church e e e e e e Hieros Peah fol. 15. 3. Kiddush fol. 60. 2. The Jasper of Benjamin fell one day out of the Brest plate and was lost Dama ben Nethinah having one like it they bargained with him to buy it for an hundred pence c. VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How he maketh intercession c. f f f f f f Lev. Gâ—r in 1 Kings XIX ELijah begs of God that he would take vengeance on the Israelites for the wickednesses they had committed VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have digged down thine Altars THY Altars What Altars of God should they be that the Israelites had thrown down in Samaria The Altar in the Temple was whole at that time And what Altar had God besides R. Sol. upon 1 Kings XIX Tells us these Altars were private Altars raised to the Name of God Such an one was that that Elijah repaired being broken down 1 King XVIII 30. There were indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high places built up to Idols but there were some also built up to God And that as the Jews grant lawfully enough before the Temple was built which were used afterward but the use of them became faulty because they were bound to go only to that Altar that was in the Temple These Altars were unlawfully built amongst the two Tribes of Judah and Benjamin because the way lay open for them to the Altar at Jerusalem but it was not so unlawful for the ten Tribes within the Kingdom of Samaria because they could have no such access It is questionable therefore whether Elijah would call the high places or Altars in Judaea though dedicated to the true God the Altars of God which being so dedicated in Samaria he calls by the name of thine Altars VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the image of Baal THOSE who would have the Hebrew Bibles corrected by the Greek Version and contend that those Interpreters were inspired with a Prophetick Spirit let them tell us here who it was that mistook these Interpreters or St. Paul For so they in 1 King XIX 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou shalt leave in Israel seven thousand men all the knees which have not bowed the knee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baal So the Roman and Alexandrian Edition But the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have reserved to my self seven thousand men all that have not bowed the knee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baal To pass by the
2. Do ye not know that the Saints shall judge the World i. e. know ye not that there shall be a Christian Magistracy that Christians shall be Kings and Magistrates to rule and judge the World And the very same sense speaketh Dan. VII 18. 26 27. from whence both my Text and that passage of Paul are taken know ye not saith he that the Saints shall judge the World How should they know it Why Plainly enough out of that place in Daniel where in vers 18. it is foretold That the Saints of the most High should take the Kingdom and possess the Kingdom for ever and ever And in vers 26 27. The Judgment shall sit as in the Text and the Kingdom and Dominion and the greatness of the Kingdom under the whole Heaven should be given to the people of the Saints of the most High Two considerations will put the matter out of all question I. That the word Saints means not strictly nor really Sanctified in opposition to men not really sanctified but it means Christians in general in opposition to Heathens And so the Apostle himself clears it in the verse before that I cited Dare any of you go to Law before the unjust and not before the Saints What is meant by the unjust there Heathens or Infidels as he calls them vers 6. And then what is meant by Saints But Christians in opposition to Heathens II. Observe the tenor of the contents in Daniel and that will illustrate the sense of these verses that I produced He speaks before of the four Heathen Monarchies the Babylonian Mede-Persian Grecian and Syrogrecian that had had the Kingdom and Dominion and Rule in the World and had tyrannized in the World especially against the Church that was then being but at last they should be destroyed and upon their being destroyed Christ should come and set up his Kingdom through the World and then the Kingdom and Rule and Dominion in the World should be put into the hands of Saints or Christians and they should Rule and Judge in the World as those Heathen Monarchies had done all the time before And thus you have the words unfolded to you and I hope according to the meaning of the Holy Ghost And now my Lords and Gentlemen you may see your own picture in the glass of the Text for you are of the number of those of whom it speaketh In it you may see your selves Imbenched Commissioned and your work put into your hands In the first clause The institution of the Function the ordaining of Magistracy and Judicature I saw Thrones set In the second The Commissionating of Christians unto that Office and Function They sat upon them In the last The end of this Office and the employment they are set upon in it Judgment was given unto them Thrones set by whom By him that had been the great agent in the verse before Christ that had bound the Devil and chained him up They sat upon them Who They that are the persons mentioned in the verse before Men of the Nations undeceived from the delusions of Satan and brought into the truth of the Gospel Judgment was given them for what end For Judgment sake that they might execute judgment and righteousness among the Nations And so I have my words fairly cut out before me and the matter and the method of the Text calls upon me to speak unto these three things I. Of the institution of Magistrates as an ordinance of Christ. II. Of Christian Magistracy as a Gospel mercy III. The great work the all in all of Magistracy The execution of Judgment I. Of all the offices of Christ he executed only one of them peculiarly and reservedly himself without the communicating of any acting in it to any other but as to the execution of the other two he partly acteth himself and partly importeth some acting therein by deputation to others His Priestly office that that most concerned and had the greatest stroke in mans redemption he executed intirely himself and no other had share no other could have share in the executing of that with him None could be capable of offering any of his all-sufficient Sacrifice with him none could be capable of offering the incense of mediation with him But in his Kingly and Prophetick offices he acteth himself and he deputeth others to act for him As the great Prophet he teacheth his Church himself by giving of the Scriptures and instructing his holy ones by his Spirit yet withal hath he deputed Ministers to be her Teachers And as the great King of the Church and of all the World he ruleth in both himself in the hearts of his people by his Word and Spirit and amongst his enemies with a rod of Iron yet withal hath he deputed Kings Judges and Magistrates to be Rulers for him These two great Ordinances you have couched in this very place In the verse before the Text Christ chaineth up the Devil that he should no more deceive poor men as he had done before And how did he this By the Ministry of the Word and Preaching of the Gospel And in the words of the Text he setteth up Thrones and sets men upon them for what To execute Magistracy and to administer Judgment And so likewise are they closely hinted in that place of the Apostle that I cited I Cor. VI. Know ye not that the Saints shall iudge the World or Christians be Magistrates and in the next verse following know ye not that we shall judge Angels or we Apostles and Ministers judge Devils and overthrow their Idols Oracles Miracles and Delusions by the Ministry of the Gospel And so if I should take Pastors and Teachers Ephes. IV. 11. for Magistrates and Ministers I believe there were no soloecisme in the thing and I am sure the Jews called their chiefest Magistrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastores in their common speech And if the Apostle may be shewed there to speak in their vulgar dialect as he doth indeed all along his Epistles it would save a controversie and question that is raised upon that place These two Functions are the two standing Pillars and Ordinances the Jachin and Boaz that our great Solomon hath set up in his Temple to stand with the Temple while it standeth These are two choice strainings and distillings of the precious ointment that was poured on the head of our great Aaron that runs down upon the skirts of his clothing Yours my Lords and Gentlemen is a beam of that lustre that shineth in the Royal Crown of Christs Kingly office It is a coin stamped with the Image and superscription of the great Cesar of Heaven and Earth sitting in his Empire and Dominion over all I remember a Phrase of Pliny in his Epistles speaking of a vertuous and gallant daughter that imitated to the life the vertues and gallantry of a noble Father Filia patreni exscripserat the daughter had copied out her father to the life Magistracy is a daughter of
spoken in Scripture of this righteousness of God and indeed never enough My righteousness is never to be revealed To bring in everlasting righteousness New Heavens and a new Earth wherein dwelleth righteousness c. Never enough spoken never enough conceived of this Righteousness the most mysterious acting of Heaven the wonder of wonders among men the Justice of God in justifying a sinner A Divine Justice that exceeds divine Justice Divine Justice turned into Mercy You may think I speak strangely if I do it I am something excusable with Peter ravished with the Transfiguration I am upon a subject that may swallow up all minds with amazement but I clear my meaning In Rom. I. 17. It is said Therein is the righteousness of God revealed from faith to faith Revealed in the Gospel not in the Law Was there no revelation of Justice till the Gospel came Yes the Law revealed Justice but it was condemning Justice as that Text speaks From faith to faith so from righteousness to righteousness Gods Justice was most divine that appeared in the Law to condemn but that Justice exceeded in the Gospel to justifie Where are they that talk of being justified by their own works Then must they have a righteousness of their own that must out-vy Gods condemning justice which is infinitely just But his own justifying justice doth out-vy it As it is said Where sin abounded Grace did superabound So where condemning Justice was glorious justifying Justice was much more glorious I said Justice was turned into mercy I say the greatest Justice into the greatest mercy How are we justified and saved By Mercy True and yet by Justice become mercy not ceasing to be Justice what it was but becoming Mercy what it was not Here is a lively Copy before you God so loveth so acteth justice that he will satisfie it upon his own Son that he might glorifie it by way of mercy on all justified His greatest mercy appeareth in this acting of his justice and you are the greatest Mercy to a people when you do them the most Justice A third and last Copy that I would set before you all that hear me this day is fairly yet seems strangly written with Gods own hand in the Gospel In divers places of the New Testament where mention is made of the Law and where you would think it meant both the Tables it comes off only with mention of the Second Matth. XIX 17. If thou wilt enter into life keep the Commandments You would look for all the Ten but look forward and he pitcheth only upon the second Table So Rom. XIII 8. He that loveth another hath fulfilled the Law You would look for the whole Law to be mentioned there but look forward in vers 9. and only the second Table is mentioned So Jam. II. 8. If you fulfil the Royal Law according to the Scripture c. you would look for the whole Law but he concludes all under this Thou shalt love thy neighbour as thy self Why where are the Duties of the first Table See how God put even all religion in the second Table As it is said Behold how he saved Lazarus so Behold how God loveth honest upright charitable dealing 'twixt man and man I shall not insist to shew you the reason of this strange passage I might tell you it is because whatsoever men pretend of Religion towards the Commands of the first Table it is nothing if it appear not in our obedience to the second I might tell you God puts you to that that is more in your own power as to obey the second Table is more so than the first But I leave the Copy in your own hands to read and comment on And when you have studied it the most you will find this to be the result how God requires how God delights in our righteous upright charitable dealings one with another A SERMON PREACHED AT HERTFORD Assise March 13. 1663. JUDG XX. 27 28. And the Children of Israel enquired of the Lord. For the ark of the Covenant of the Lord was there in those days And Phinehas the son of Eleazar the son of Aaron stood before it in those days AND it was time to enquire of the Lord considering their present condition and exigent and it was well they had the Ark in those days to enquire at considering the evil of those days and their exceeding wickedness And it was strange that Phinehas was then there considering the time of the story when he is thus brought in The three clauses in the Text that hint their inquiring and the manner of their inquiring and the Person by whom they inquired of the Lord and they inquired at the Ark of the Covenant and they inquired by Phinehas require each one a serious explication and each one explicated it may be will afford something of information that every one hath not observed before I. They enquired of the Lord. And it was time to enquire indeed when business went so crosly with them that though the Lord himself had encouraged them to that war yet they lose so many thousands in the battel At their first mustering they ask counsel of God and he allows their quarrel and appoints their Captain vers 18. And the Children of Israel arose and went up to the house of God and asked counsel of God and said which of us shall go up first to the battle against the Children of Benjamin And the Lord said Judah shall go up first And yet when they come to fight they lose two and twenty thousand men vers 21. They ask counsel of God again and he bids them go up and yet when they come to fight again they lose eighteen thousand men more And now after the loss of forty thousand men they inquire again and indeed it was very full time But what was it they inquired about If why they thus fell when God himself had encouraged them to the War which was a very just Quaere Had I or you been there we might have resolved them without an Oracle There is an accursed thing in the midst of thee O Israel and a very strange accursed thing that it is not strange that thou canst not stand but fallest thus before thine enemies In the Chapter before a Levites Concubine plays the whore and runs from him and as he fetches her again she is paid in her kind and whored with at Gibeah till it cost her her life Hereupon all Israel musters in arms as one man and solemnly vows and resolves to avenge her quarrel But in the Chapter before that Idolatry is publickly set up in the Tribe of Dan. And in the Chapter before that it is publickly enough set up in the Town of Micah and yet not one man that stands up or stirs in the quarrel of the Lord. Oh Israel that art thus zealous in the quarrel of a Whore and hast been no whit zealous in the cause of the Lord it is no wonder if thou fall and fall
say unto him I profess this day unto the Lord thy God that I am come unto the Country which the Lord sware unto our Fathers for to give us And the Priests shall take the basket out of thine hand and set it down before the Altar of the Lord thy God And thou shalt speak and say before the Lord thy God A Syrian ready to perish was my Father and he went down into Egypt and soiourned there with a few and became there a Nation great mighty and populous c. likewise there was a form appointed to be said over the beheaded Heifer XXI Deut. 6 7. c. And all the Elders of that City that are next unto the slain man shall wash their hands over the Heiser that is beheaded in the Valley And they shall answer and say Our hands have not shed this blood neither have our eyes seen it Be merciful O Lord unto thy people Israel whom thou hast redeemed and lay not innocent blood unto thy people Israels charge The Priests when they blessed the people had also a form prescribed them VI. Numb 23 24. c. Speak unto Aaron and unto his sons saying On this wise ye shall bless the children of Israel saying unto them The Lord bless thee and keep thee The Lord make his face shine upon thee and be gracious unto thee The Lord lift up his Countenance upon thee and give thee peace And David appointed Psalms for the Tabernacle 1 Chron. XVI 7. And the Schools of the Prophets no doubt had Forms delivered to them So John and Christ taught their Disciples to Pray as wellas to Preach He had not been the Great Teacher had he not taught a Form of Prayer We should have been left untaught in not the least thing Consider also in the behalf of prescribed Forms that we poor creatures short fighted in divine things know not what we ought to pray for Peter at the Transfiguration prayed he knew not what IX Luke 33. We often as Adonijah are ready to ask our own Bane There is no man but if God had granted all that ever he asked it would have been worse with him Midas his wish may teach this But that place of the Apostle will be objected against me in Rom. VIII 26. The Spirit helps our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings that cannot be uttered Therefore we need no forms as long as what we are to pray is dictated to us by the Spirit But I answer T is the Spirit not an Oracle within us to teach us immediately The Word teaches us what and how to ask But the Office of the Spirit is to help our infirmities in asking our infirmities of memory our want of application to ourselves of what we know to be our wants So in the application of Doctrines of Promises the Spirit teaches us no new thing but minds us and brings home to the feeling of our Souls those things we learnt from the Word Consider moreover we had need to be taught of God what language to use when we are speaking to God T is no small thing to betake our selves before him and to speak to him who is the great and living God Now is it an easie thing to speak as we ought to do unto him Jobs friends spake not right things of God XLII Job 7 8. For which God tells them his wrath was kindled against them and requires them to make attonement for it by offering up seven Bullocks and seven Rams Moses could not speak unto Pharaoh IV. Exod. 10. Much less how shall the poor creature address unto the great God Therefore we are advised by the Prophet Hosea when we approach unto God to take words along with us XIV Hos. 2. Take with you words and turn to the Lord say unto him Take away all iniquity and receive us graciously so will we render the Calves of our lips Where you see are express words put into our Mouths to use when we go and make our Confessions unto God Ah! Gracious God how ready art thou to give that biddest us Ak and teachest us to ask also That puttest Words into our Mouths and teachest us what to say to thee He must needs be ready to pardon sin that would prevent sin in our prayers that are begging for pardon Christ well knew the Majesty of God and the necessities of men the need of Prayer and our disability to pray and therefore he left not himself without a witness of infinite mercy and condescention nor us without one of the greatest things that we could have prayed for when he left us this Platform of Prayer When ye pray say c. And so I come to the Prayer or Form it self When ye pray say Our Father c. It is an opinion then that I can rather wonder at then understand that bids when we pray Say not Our Father As I have often grieved to see the neglect and disuse of the Lords Prayer and to hear the reproach that some have cast upon it so have I as seriously as I could considered what ground these have had for the disusing of it and to this hour I rest admiring and no way satisfied why they should refrain it when Christ hath commanded the use of it as plain as words can speak Matth. VI. 9. After this manner pray ye and again in the Text When ye pray say The Cavils that are made against the use of it are obvious I. To avoid superstition for unto such ends it hath been used Here I cannot but think how wild it is to extinguish a thing good per se because another useth it ill To cut down Vines to avoid drunkenness How subject is he that makes it all his Religion to run from a Superstition to run he knows not whether II. Such a narrow Form straitens the heart is too strait stinting the exercise of the gift of Prayer And here I cannot but think of Soloecisms in pride of apparel It is monstrous to make cloths our pride which are only a badge of sin and cover of shame So it is a Soloecism to cast away this Prayer upon presumption that we can pray so well when it is mainly given because we cannot pray at all III. It is generally questioned whether it be a Form of Prayer or a Copy to pray by IV. If a Form yet what warrant have we to subjoyn it to our Prayers as we usually do V. And if both yet that it is not lawful for every one to say Our Father I shall not dispute these Questions The words of the Text plainly answer the most of them Nor that I go about to give the sense of the Petitions There are many good Comments upon them I shall only consider the nature of the Prayer and the manner of its giving that we may be the better satisfied in the manner of its use First As the Ten Commandments are
of the nature of this work which will speak it moral and upon that account fit to be used in the Christian Church And secondly the Evidence of the use of it in the first times And first of the Nature of this Duty Many things are spoken of the excellency of the book of Psalms and many may be spoken of the Excellency of singing Psalms I may allude to that expression Many daughters have done virtuously but thou excellest them all So may I say in reference to this Duty all Duties are excellent but this includes all In singing of Psalms there is what is in other Services and more Prayer is our duty Praise speaking of Gods works singing are our Duties but this last is all it is like the holy Incense mixt of all these perfumes The excellency of this duty will appear further under these four heads First It is an action that helps up and keeps up the heart in a Spiritual frame as much as any See the Apostle arguing for singing upon this account V. Ephes. 18 19. Be filled with the spirit Speaking to your selves in Psalms and Hymns and spiritual Songs singing and making melody in your hearts to the Lord. And V. James 13. Is any among you afflicted Let him pray Is any merry Let him sing Psalms If the heart would be up in mirth use this to help it up being not yet come into frame If it be up use this to keep it that it be not transported The Heart by spiritual musick is called up to beat in the right mean As David by his Harp calmed Sauls spirit so this is proper to beat down immoderate mirth And so on the other hand it is proper to free the mind of lumpishness and sadness as Elisha being put into a passion and disturbance at the sight of the King of Israel called for Temple Musick to pacifie and allay his discomposed mind 2 King III. 14 15. And Elisha said as the Lord of Hosts liveth before whom I stand surely were it not that I regard the presence of Jehosaphat the King of Judah I would not look toward thee nor see thee But now bring me a Minstrel And it came to pass when the Minstrel played that the hand of the Lord came upon him See a strange passage in Jer. XX. at the 12. vers the Prophets heart is quite down O Lord of Hosts that tryest the righteous and seest the reins and the heart let me see thy vengeance on them for unto thee have I opened my cause At the 14 vers his heart is lower yet Cursed be the day wherein I was born let not the day wherein my mother bare me be blessed But in the midst of these sorrows and dejections he falls to praising and singing unto God At the 13 vers Sing unto the Lord praise ye the Lord. He strives to wind up his heart to a right pitch with Sing unto the Lord. As God requires outward and inward worship so a spiritual frame for inward worship may be forwarded by the outward composure Gazing drowsiness hinders the activity of the Soul but the contrary temper furthers and helps it Singing calls up the Soul into such a posture and doth as it were awaken it t is a lively rowzing up of the heart Secondly This is a work of the most meditation of any we perform in publick It keeps the heart longest upon the thing spoken Prayer and hearing pass quick from one Sentence to another this sticks long upon it Meditation must follow after hearing the word and praying with the Minister for new sentences still succeeding give not liberty in the instant well to muse and consider upon what is spoken But in this you pray and meditate praise and meditate speak of the things of God and meditate God hath so ordered this duty that while we are imployed in it we feed and chew the cud together Higgaion or Meditation is set upon some passages of the Psalms as IX Psal. 16. The same may be writ upon the whole duty and all parts of it viz. Meditation Set before you one in the posture to sing to the best advantage eyes lift up to Heaven denote his desire that his heart may be there too hath before him a line or verse of prayer mourning praise mention of Gods works how fairly now may his heart spred it self in Meditation on the thing while he is singing it over Our singing is measured in deliberate time not more for Musick than Meditation He that seeks not finds not this advantage in singing Psalms hath not yet learned what it means Thirdly This is a Service in which we profess delight in the thing we have in hand Yea even in sad mourning ditty we delight so to mourn Psal. C. 1. Make a joyful noise unto the Lord all ye Lands serve the Lord with gladness T is a noise of joy and gladness It speaks that we delight in Gods Ordinances that we are about As Musick at Table shews we make a Feast of delight of what God hath provided Solatur voce laborem He that sings at his work shews that his work goes on with contentedness David at his harp and composing Psalms to the honour of God what delight did he take therein So that in singing there must be two things I. The Ditty to be applied by Meditation And II. Tuning the Voice to it in the best liveliness we can as delighting in the work Nay Fourthly This is a Service wherein one is cheared from another It is a joynt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One takes mirth life and warmth from another a holy servor and emulation as the Seraphins Esa. VI. strive to outvy one another in praising God Who is there but while he is joyning with the Congregation in this Duty feels such an impression and excitation his own string wound up by the consort of the Quire T is a story goes of St. Austin that it was one means of his conversion the hearing the heavenly singing of Psalms at Milan As all our Duties here in publick carry some bond and badge of communion we come to pray together hear together and so profess our selves Christians together we being all Scholars in the School of Christ so this of singing together more especially speaks it out But herein is not only a sign of communion but also mutual excitation As David speaks when he was at this work Psal XXXIV 3. O magnifie the Lord with me and let us exalt his Name together We do as it were joy one another to put on all as much as we can to joyn together in the praise and honour of God I need to say no more to shew that so excellent a Duty could not but be setled by Christ with others in the Christian Church the very nature of the thing may speak it I shall therefore only speak to three things I. The warrant of Christ for the observance of this Duty II. The admonitions of the Apostle for the same purpose And
understanding immortal substance that is not extinguished by sin nor cannot be by any thing And so when God forbids Murther he doth it with this argument That he that kills a Man destroys one that carries the image of God And yet then the likeness of God in Man Holiness and Righteousness was utterly gone but the image of God in these essential constitutives in soul were still remaining in him Upon that saying of God Whoso sheddeth Mans blood by Man shall his blood be shed for in the image of God made he Man if any Man question Is this meant of every Man in the world Can any doubt it Unless the Murther of some Men were allowed though of others forbidden Upon the very same argument we may urge the love of every man to every man because in the Image of God he created him And if thou canst find any man without the Image of God in his Soul then hate him and spare not But then it will further be Objected Then by this Argument I should love the Devil for he was created in the Image of Cod that is He is a spiritual intellectual immortal substance as well as any mans Soul I Answer He is so indeed but these two things make now the vast difference First He is in a sinful estate utterly irrecoverable And so we cannot say of any soul in the world The Apostle saith of the Angels that fell That God cast them down into Hell upon their Fall 2 Pet. II. They are damned already irrecoverably but you cannot say of any soul in the World absolutely that it cannot be saved Whether all Souls in the World be salvabiles in a savable condition we shall not dispute nor whence their salvability comes if it be so But certainly you and I nor no Man in the world can say of any Man that he cannot be saved True we may truly and justly say that if he continue and dye in such and such sins and wicked courses he cannot be saved But of his soul considered in its bare essence we cannot say so Nay we must pray for his Salvation This then is that that beautifies a Soul and makes it lovely and upon which we are to love every Man because he hath a soul capable of enjoying God and Salvation Shall I hate any Mans soul It may be united to God Hate any Mans body It may be a Temple of the Holy Ghost any Mans Person He may be an Inheritor of Eternal Glory Scorn not poor Joseph for all his rags and imprisonment he may come to sit upon a Throne Despise not poor Lazarus for all his Sores and Tatters he may be carried by Angels into Abraham ' s bosom Secondly Christ dyed for Souls he dyed not for Devils And this is no small demonstration of the Excellency and preciousness of a Soul viz. That the Son of God himself would dye for it It is therefore the Apostles Argument once and again Offend not him for whom Christ dyed Destroy not him for whom Christ dyed Rom. XIV 1 Cor. VIII Darest thou hate him for whom Christ dyed Darest thou wrong him for whom the Son of God would shed his blood A SERMON PREACHED upon GENESIS III. 20. And Adam called his Wives name Eve because she was the Mother of all living ADAMS story is all wonder Dust so raised to become so brave a Creature that Bravery so soon lost so soon repaired and so hughly repaired to a better condition That he is sensible of in the Text therefore he calls his Wives name Eve because Mother to all living He had named her quoad sexum as to her sex Chap. II. 23. Now he gives her another name of distinction Then she was called Woman because she was taken out of Man Now Eve because all living were to come out of her Adam shewed Wisdom in naming the Beasts here he shews that and more viz. Faith and sense of his better Estate She was rather the Mother of Death having done that that brought death into the world but he sensible of a better life to come in by her calls her Eve Life as the word signifies Lay this to that in Joh. I. 4. In him was life speaking of Christ and the life was the light of men Eve was the Mother of all living viz. of Christ and all that live by him So that hence I make this Observation That Adam and Eve believed and obtained life For the proof of this let us view their story I. God saith I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel vers 15. Satan had accompanied with them till this Promise came He keeps to them to chear them he perswaded them to hide themselves from the presence of the Lord. But now she sets him at defyance She sees her error The Serpent saith she deceived me grows at enmity with him having now a surer comfort promised to rely upon II. God clothed them with skins vers 21. Which is an evidence that they sacrificed For they had no need of slaying Beasts for any other purpose Flesh they might not eat They were slain for sacrifice and their skins served for clothing Thus Body and Soul were provided for And in these Sacrifices they looked after Christ and saw him in figure The first death in the world was Christs dying in figure Noah knew clean and unclean Beasts and sacrificed This undoubtedly he had learned from the beginning III. Observe that Luk. I. 70. As he spake by the mouth of his holy Prophets which have been since the world began Hinting that from the very beginning of the world there were Prophets of the Messias Thus Adam was a Prophet of Christ and prophesied of him in the name of Eve signifying life And Eve prophesied of him in the name of Cain Gen. IV. 1. She conceived and bare Cain and said I have gotten a man from the Lord Or I have begotten a man the Lord as the words may be rendred And in the name Seth Gen. IV. 25. She bare a Son and called his name Seth For God saith she hath appointed me another seed IV. The promise of the Messiah was not given to a Castaway It was given to Abraham and David and others that were righteous men V. Religion began to be planted by Adam Cain and Abel brought Sacrifice to God Which shews that Religion had been planted before VI. Christ prevailed against the Serpent from the beginning and had a seed The Church began with Adam Else what confusion would there have been in the world VII The Sabbath was given from the beginning and Adam kept it VIII All Gods dealings with him were to forward Faith in him Such were his Cursing the ground his expelling him out of Eden his enjoyning him Sacrifice and the Sabbath IX Adam is ranked with holy ones Gen. V. These things laid together may be sufficient to prove that Adam and Eve believed
ye are of the murtherer Secondly The first man dying was Christ in figure as the first death that of Sacrifice was Christ in figure also The Jews say that when Cain killed his Brother he made wounds in his hands and feet Thirdly That Cain who was first born into the world should so miscarry So the first estate of Man miscarried Eve hoped well of him when she named him Cain saying I have gotten a man from the Lord or a man the Lord. But the first born miscarried And so Esau the first born lost his birth-right But to return to our subject He slew his Brother We may cry Murther Murther with a witness If it had been a stranger that had been slain or an enemy or one that had been too many in the world but a Brother an only Brother the only man in the world this vastly aggravates the crime Fratricide is horrid this without parallel or possibility of parallel It is justly said that he was of that Wicked one Else this story would have choaked all belief How think you was Adam amazed when he heard it but when he resolved it thus he is of him that murthered mankind this ceased his wonder From hence I raise this Doctrine How much devilishness can the Devil infuse into Mans Nature This story is set first after the Fall to shew how much of Devil breathed in our Nature and how far it may be enhanced to devilishness Seth was begotten in the image of Adam Cain of the Devil See against how many Divine and Humane Laws and bonds he did this Act. 1. It was besides reason There was room enough in the world for both It was not with them as it was afterwards with Lot and Abraham Gen. XIII 6. The Land was not able to bear them that they might dwell together Nor as it was after that with Jacob and Esau Chap. XXXVI 7. Their riches were more than that they might dwell together and the Land wherein they were strangers could not bear them because of their Cattel 2. It was contrary to reason 1. In that they should have been mutually helpful And 2. Why should not Abel live as well as he 3. It was contrary to Nature He was his Brother-twin with him 4. Contrary to the tender dealing of God 5. Contrary to all reason and Religion He slew him because his works were righteous As Caligula slew a man because he was a proper man But Cain was not alone I might shew as much Devilishness appearing in others as in Pharaoh Ahab Nero c. Men in all things like the Devil and Cain And the reasons of this are I. Because the Soul of Man is capable of all evil to all extremity Not only that Gen. VI. 5. that the wickedness of Man was great and that every imagination of the thoughts of his heart was only evil continually but he is capable of all manner and degrees of evil Not only that in Matth. XV. 19. Out of the heart proceed evil thoughts Murthers Adulteries Fornications Thefts false-witness Blasphemies but these to the utmost extremity That in Rom. VII 18. In me that is in my flesh dwelleth no good thing is short of the utmost extremity by far 1. The Soul is large enough to hold all evil Immensity is part of the Image of God in it desires it hath never satisfied covetuousness voluptuousness never satisfied it is a gulph that never says Enough 2. The spawn of Original Sin contains all sin in it As a spark is enough to consume all if fuelled As the Mud after the overflowing of Nilus produceth all Monsters And the Leprosie spreads all over if let alone Consider these three things of our Nature First It being contrary to God contains all evil as he all good It is a question in the Schools whether sin is contrary to Gods Nature or Will Our sinful nature is contrary to both To his Will 1 Thess. IV. 3. For this is the will of God even your sanctification To his Nature He light but we are darkness He holiness but we sin and impurity Other Creatures are not contrary to God but divers and different from him but sinful Creature is contrary Our nature as evil is contrary to the Divine Nature Our misery is not only in the loss of the Image of God but in the obtaining the contrary Image Secondly There is nothing in our nature to limit its breaking out to evil It is an untamed Heifer will bear no yoke It is like waters running downwards without bounds Nay there is that in us that breaks all bounds as the stirring of Conscience the Motions of the Spirit Education Laws all bounds but those of Grace Our principle is to please self to have our own Wills Now this consists of an hundred unsatiable gulphs to satisfie Pride Covetousness Envy Lust. Self Conjures up these Devils but there is nothing in us to conjure them down again The body breeds a disease but can master it but the Soul cannot because it is overcome with content in its disease Thirdly These distempers of our Nature are boundless in themselves No bottom no stop but Grace or Death II. Another reason how it comes to pass that there is so much Devilishness in some Mens nature is because the Devil is still urging and never saith Enough As we are ever stirring evil in our selves so he is hatching evil in us We read of some that were taken captive by him at his will 2 Tim. II. 26. But I will not insist any longer on the proof Let us consider in the next place what sins are most devilish and how men come up to them James III. 15. This wisdom descendeth not from above but is earthly sensual devilish There are degrees of sin first earthly then sensual and lastly devilish The Devil himself is without an earthly mind and without sensuality He is not covetous he offers Christ all the Kingdoms of the world Matth. IV. Nor is he lascivious They misconstrue Gen. VI. 2. that thought from thence that the Angels lay with Women Nor is he luxurious No the Devil flies at higher game to defy God and damn souls All sin bears his stamp but some his picture As namely these that follow 1. Pride and to be puffed up against God and his charge and bounds which he hath set This is the Devils peculiar sin See 1 Tim. III. 6. Not a Novice lest being lifted up with pride he fall into the condemnation of the Devil 2. Hatred and cruelty Satan is an Enemy a Murtherer Joh. VIII 44. a roaring Lion and devours them that serve him 3. Enmity against Righteousness and the ways of God See vers 10. of this Chapter His name is Satan that is an Enemy to what is good 4. Lying and falshood That appeared sufficiently in the story of the Fall And in Joh. VIII 44. He is a Lyar and the Father of it Now are not some as devilish as the Devil himself in these 1. In Pride Some will be
son Amnon perished by the sword his son Adonijah by the sword and his son Absalom in as violent a manner Did not God remember Davids sin and his own threatning in this And yet did not all these perish for their own sins God visited their sin and withal remembred their fathers sin against them also God damned none of them for Davids sin Nor did God repute them sinful for Davids sin but if they were damned they were damned for their own sin and were reputed sinners in the sight of God for their own sin Yet in the external punishment that fell upon them there was a remembrance of their Fathers sin also Hophni and Phinehas perished together in battel their fathers sin was visited upon them which he is charged with 1 Sam. II. 29. That he honoured his sons more than God And yet they perished for their own sin If they were damned they were damned for their own sin and not their fathers and were reputed wicked in the sight of God for their own sin and not their fathers And yet in the external punishment that fell upon them their fathers sin was called to remembrance Objection But many a child is punished for his fathers sin that it may be is a good child or at least is free and innocent from the sin of his father Jeroboams son was taken away in his prime 1 King XIV was not that for Jeroboams sin that God cut off his child and he a good son and that had not consented to his fathers sin vers 13. In him there is sound some good thing towards the Lord God of Israel Here was justice indeed against the father but where was it to the son to cut him off so soon So Davids child begot in adultery must dye for Davids sin and what had the poor child offended Many first born in Egypt it is like were not guilty of their fathers cruelty towards Israel and yet they must all go to it they must dye It may be many a covetous unconscionable wretch hath a son that is more honest and yet the ill gotten estate moulders away and comes to nothing with an invisible canker Is here justice to the children to smart thus for their fathers fault To this I answer First We are to consider children as part of their Parents bone of their bone and flesh of their flesh And is it not justice in God to punish wicked Parents in what part of themselves he pleaseth It seems as lawful as for a King to punish a Traitor in what part of his body head or hand or foot it seems best to him If Jeroboams hand wither for the sin of his whole Person is it not just with God And is it not a penalty upon the whole person And upon this account it was not unjust with God when David had sinned in numbring the people to smite seventy thousand of the people if you consider David as a general father to all the people they part of him as he was King as being part of his Kingdom And such an answer if I had not other to give should I give to an Anabaptist that asks me why I baptize my child I should answer he is part of my self and so it is fit he be baptized because I am otherwise all of my self is not baptized And this gives some reason of what the Apostle saith That the child of a believing Father or Mother is holy that is is a Christian for the believing Parents sake because he is part of that Parent Secondly There are some punishments that descend as I may say naturally from Parents to Children nay I may say some sins that descend so naturally that God should invert the very course of nature if they stuck not to the children Original sin and guilt we derive not from our immediate Parents but from our first Parent Adam but some actual sins many children derive from their Parents When Parents from their childrens infancy let them run into lewd courses and either give them example of such courses or at least reprove and restrain them not the children grow lewd and wicked Whose sin is that lewdness It is the childs but it is the Parents also And many a Parent sees the just punishment of his own fault upon himself in the miscarriage of his child his coming to fearful wickedness and very oft to a fearful end Elias lenity to his wretched sons in not restraining them and so Davids to Adonijah did traduce and derive that sinful miscarriage into them And God even visited that sin of the Parents upon the children in suffering them to grow so abominably sinful Many a Parent is guilty of this and yet little considers it When their children prove debauched wild riotous they it may be will fret to see their expensive and destructive courses But let them reflect upon themselves and consider whether their children derive not that wickedness either from their Example or want of care for their Christian education Is it any injustice in God when Parents will have their children so brought up in wickedness to let them be wicked any injustice either to Parents or children that it is so when children will be so wicked and Parents will let them be so So some punishments descend naturally from the sin of the Parent as when children are made beggers by the riot prodigal lewd courses of the Parents when a whoring lewd Parent gets the foul disease and so traduceth it to his children when an unconscionable getter of an Estate leaves it to his children that like a Leprosie a Canker and a Curse sticks to it and it cannot but rot and come to nothing What should the justice of God do in this case Bless a cursed Estate preserve Children that the Parents will infect and keep them from beggery whom Parents will make beggers Shall God work miracles for these that only work rebellion and change the very course of the nature of things for them that will not change one lust Thirdly We are to distinguish between punishments and trials A good son of a bad father may come into affliction because of his fathers sin and yet that laid upon him not directly as a punishment but trial A good child of a prodigal riotous or unconscionable father may come to poverty when God aims it not as a judgment on him for his fathers sin but for trial and admonition to him against such sins The father indeed is so punished when his child comes to misery but the affliction in the mean time is to the child for his good The cutting off of Jeroboams son was a sad judgment to Jeroboam because the only hopeful child he had was so taken away but it was not intended as a punishment to his child but in mercy to take him away from wrath to come As in Esa. LVII 1. The righteous are taken away from the evil to come Fourthly and lastly The proper meaning is God visits upon evil children the
all to pieces and the noblest Creature to whom God put all other Creatures in subjection was himself become like the beasts that perish the beasts that were put in subjection to him and when Satan the enemy of God as well as man had thus broke all to pieces the chief work-manship of God here the world was mar'd as soon as made And as God in six days made Heaven and Earth and all things therein so before the sixth day went out Satan had mar'd and destroyed him for whom all these things were created God therefore coming in with the promise of Christ who should destroy Satan that had destroyed all and having now created a new world of grace and brought in a second Adam the root of all were to be saved and having restored Adam that not only from his lost condition but into a better condition than he was in before as having ingrafted him and all believers into Christ a surer foundation than natural perfection which he had by Creation but had now lost then he rested as having wrought a greater work than the Creation of nature But then you will say that the first Sabbath was of Evangelical institution not of moral that then the law for keeping of it was not written in Adams heart but was of Evangelical revelation I may answer truly that it was both For though Adam had not sinned yet must he have kept the Sabbath And to this purpose it is observable that the institution of the Sabbath is mentioned Gen. II. before the fall of Adam is mentioned Gen. III. partly because the Holy Ghost would mention all the seven days of the first week together and partly to intimate to us that even in innocency there must have been a Sabbath kept a Sabbath kept if Adam had continued in innocency and in that regard the Law of it to him was Moral and written in his heart as all the Laws of piety towards God were It is said Gen. II. 15. The Lord God took the man and put him into the Garden of Eden to dress and keep it Now if Adam had continued in innocency do you think he must have been at work dressing and keeping the Garden on the Sabbath day as on the other six He had Gods own copy so laid before him of working six days and resting the seventh that he could not but see that it was laid before him for his Example But you will say All the Moral Law was written in Adams heart as soon as he was created now the Law to keep the Sabbath could not be because the Sabbath was not yet created nor come And by then the Sabbath came the Law in his heart was blurred by sin and his fall I answer The Law writ in Adams heart was not particularly every Command of the two Tables written as they were in two Tables line by line but this Law in general of piety and love toward God and of justice and love towards our neighbour And in these lay couched a Law to all particulars that concerned either to branch forth as occasion for the practice of them should arise As in our natural corruption brought in by sin there is couched every sin whatsoever too ready to bud forth when occasion is offered So in the Law in his heart of piety towards God was comprehended the practice of every thing that concerned love and piety towards God as occasion for the practice was offered Under this Law was couched a tie and Law to obey God in every thing he should command And so though the command Eat not of the forbidden fruit was a Positive and not a Moral Command yet was Adam bound to the obedience of it by virtue of the Moral Law written in his heart which tyed him to love God and to obey him in every thing he should command And so the Sabbath when it came although you look upon it as a positive command in its institution yet was it writ also in Adams heart to obey God in that Command especially when God had set him such a Copy by his own resting II. A second thing observable in that first Sabbath and which was transmitted to posterity as a Law to keep is that now it had several ends As in man there is something of the perfection of every Creature a Spirit as Angels Life as Beasts Growth as Trees a Body as Stones so the Sabbath hath something of the excellency and of the end of every Law that was or could be given There are four sorts of Laws which God hath given to men Moral Commentorative Evangelical and Typical Moral Laws are given in the Ten Commandments Commemorative Laws as the Law of the Passover to commemorate the delivery out of Egypt Pentecost to commemorate the giving of the Law Typical as Sacrifices Priesthood Purifications sprinkling of blood to signifie good things to come as the Apostle speaks and to have their accomplishing in Christ Evangelical such as repentance self-denial believing c. Now the Sabbath is partaker of all these Ends together and hath the several excellencies of all these ends included in its self And so had that first Sabbath appointed to Adam First The Moral end is to rest from labours So in this fourth Commandment six days shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt do no manner of work c. So Jer. XVII 21. Thus saith the Lord Take heed to your selves to bear no burthen on the Sabbath day nor bring it in by the gates of Jerusalem Neither bring forth a burthen out of your houses neither do you any work but hallow the Sabbath day as I commanded your fathers Oh! then I celebrate the Sabbath saith the Sabbath-breaker for I do no work but play and recreate and drink and sit still and do no work at all Friend dost thou think God ever established idleness and folly by a Law That he hallowed the Sabbath day to be a playing fooling sporting day But Christian how readest thou as a Christian The seventh day is the Sabbath of the Lord thy God not a Sabbath for thy lust and laziness And in it thou shalt do no manner of work of thine own but the work of the Lord thy God And the rest that he hath commanded is not for idleness but for piety towards God for which end he gave all the Laws of the first Table viz. to leave communion with the world and worldly things that day and to have it with God as in Esai LVIII 13 14. If thou turn away thy foot from the Sabbath from doing thy will on my holy days and call the Sabbath a delight As Moses to betake our selves to the mount of God and there to have communion with him To get into the Mount above the world and there to meet God and converse with him To be in the Spirit on the Lords day and not to recreate the Body but the Soul
be under the torments of Hell And the Captain of our Salvation to be under the condition of the damned Let it not be told in Gath publish it not in the Streets of Ascalon Let not the Jews hear it nor the Turks understand such a thing lest they blaspheme our Lord of life more than they do The colour which is put upon this opinion by them that hold it is because Christ upon the Cross bare the sins of men and therefore that he was to bear the wrath torments and damnation that man had deserved And for this they produce those places Esa. LIII 6. The Lord hath laid on him the iniquity of us all 1 Pet. II. 24. Who his own self bare our sins in his own body on the tree And they would have Christ to mean no less when he cried out Eli Eli Lamasabachtani my God my God why hast thou forsaken me For the stating of this matter I lay down these two things I. That it was impossible Christ should suffer the wrath of God the torments of Hell and be in the case of the damned for any cause of his own II. That he did not could not suffer these though he bare the sins of all his people I shall speak to both these under these five observations I. In all the passages of Christ at his suffering you cannot find that he looks upon God as an angry God Begin at his prayer at his last supper Joh. XVII Can you find there even the least hint that he doubted of Gods favour to him It is the rule of the Apostle 1 Tim. II. 8. That we lift up holy hands without wrath and doubting Can we think that Christ ever prayed with doubting Especially look into that Prayer and there is not the least tincture of it vers 1. Father glorifie thy Son Did his heart then any whit suspect that God was angry at him Vers. 2. Thou hast given him power over all flesh that he should give eternal life Are these the words of one that suspected he could come under the heaviest wrath of God Vers. 4. I have glorified thee on Earth I have finished the work which thou gavest me to do Are these the words of one that thought he could ever be repayed for so doing with wrath and vengeance and the torments of Hell Vers. 5. And now O Father glorifie me with thine own self with the glory which I had with thee before the World was Vers. 13. And now Father I come unto thee Vers. 21. Thou Father art in me and I in thee Vers. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory Had Christ when he spake these things any suspicion or thought that he could possibly come under the heavy wrath of God It is said Chap. XVIII 1. He went beyond Kidron There he is in his agony then he prays Let this cup pass from me Why What did he see in the Cup Bitterness enough but not one drop of the dregs of Gods wrath Guess his case by the case of sinful men A Stephen a Cranmer a Ridley a Martyr is brought to the Stake He hath a Cup put into his hand and that very bitter but doth he see any of Gods wrath in it Martyrs could not have gone so joyfully to death had they seen God angry in that bitter dispensation Christ could not have gone so readily to his sufferings had he thought he had gone to encounter Gods indignation Look at his words on the Cross Hodie mecum in Paradiso To day shalt thou be with me in Paradise Were these the words of one under the torments of Hell to assure the thief of Heaven Pater in manus tuas Father into thy hands I commend my Spirit Did he apprehend God angry as at the Damned when he spake these words Nay those words Eli Eli Lamasabachtani speak not that he felt the wrath of God but a bitter providence that God had left him to such wrackings and tortures and to such wicked hands So that look at Christs passages at and near his Passion and you find not one word or action that doth bewray that Christ felt himself any whit at all under Gods fury Nay look through the Scripture whatsoever is spoken of Christ it sets him far from being to be thought liable to the wrath of God Was Christ a child of wrath as well as others Scripture tells you no. Esa. XLII 1. Behold my servant whom I uphold mine elect in whom my Soul delighteth I have put my Spirit upon him How far is that from such language as this Behold Christ under my wrath behold him under the torments of Hell And so that passage Matth. III. ult Lo a Voice from Heaven saying This is my beloved Son in whom I am well pleased And at his Transfiguration In whom I am well pleased And does he ever come to be angry at him as at the Damned and to lay his fury on him as on the tormented in Hell It troubles me to think any Christian should hold such an opinion concerning our Saviour and indeed where there is little need to imagine such a thing Could not Christ have wrought Redemption without enduring such heavy wrath then it were not so improper to conceive so But II. Christ in the work of Redemption had not to deal with the wrath of God but the justice of God not with his wrath to bear it but with his justice to satisfie it There is a great deal of difference may be made twixt wrath and justice and twixt satisfying one and the other A Judge condemning a Malefactor weeps and grieves Is there any wrath No but only justice The Malefactor satisfies the justice of the Law no wrath stirring Consider what was the debt men ought to God What owest thou to my Master It will be said Damnation and suffering eternal torments True these were due to them but the debt was of another nature viz. Obedience Damnation was the penalty upon forfeiture of Bonds but the Debt was Obedience that which man ought to God before he became sinful which he owes to God as he is God and which the Law challengeth and which the Gospel does also Does man owe Damnation to God as he is God as he is Creator as he is Lawgiver Or as man is man No God rather owes and will pay Damnation to man for being sinful Therefore that which Christ was properly to pay for his people was that which was properly their debt which they could not pay viz. Obedience And that the Scripture harps upon Rom. V. 19. As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Phil. II. 8. He became obedient unto Death Now what was Christ obedient to To say To the wrath of God were hardly sense but To the will of God which would prove and try him and could do it thorowly without wrath It was
Name is Jealous is a jealous God 1313 LEVITICUS Ch. vers  Page 13. 46. HE that is a Leper shall dwell alone c. 460 19. 17. Thou shalt not hate thy Brother c. 214 20. 5. Visiting the iniquity of the Fathers upon the Children 1127 23. 10 11. On the morrow of the Sabbath the Priest shall wave c. 184 411 NUMBERS Ch. vers  Page 13. 24. LAnguage of Ashdod what 504 15. 27 28. If any Soul sin through ignorance c. but the Soul that doth ought presumptuously c. 1095  38. Fringes in the borders of your Garments 354 22. 5. He sent Messengers to Balaam the Son of Beor to Pethor Reconciled with 2 Pet. 2. 15. Son of Bosor 1144 24. 24. Ships shall come from the coast of Chittim c. 1168 33. 29. They camped near Jordan from Beth Jeshimoth unto Abel Shittim 46 DEUTERONOMY Ch. vers  Page 2. 23. HAzerim 292 7. 22. Thou must not consume the Nations at once lest the Beasts of the field encrease upon thee 1224 8. 13. That certain Saint c. 1250 9. 21. I took your sin the Calf which you had made 1315 11. 30. Gilgal what 79 80 16. 2. Thou shalt Sacrifice the Passover of thy Flocks and of thine Herds 356 357 610  6. Sacrifice the Passover at even 7. Thou shalt turn in the morning and go unto thy Tent. 794  16. They shall not appear before the Lord empty 356 21. 23. His body shall not remain all night upon the tree 271 24 4. Her former Husband which sent her away may not take her again to be his Wife 759 27. 4. The Samaritan Text upon this place noted 5â—5 32. 8. When the most High divided the Nations c. 402 403  22. To the lowermost Hell c. 248  29. O that they were wise that they understood this c. 1282 33. 25. Thy shoos shall be iron and brass 88 JOSHUA Ch. vers  Page 8. 33. STood over against Mount Gerrizim c. 136 15. 1. Edom rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome 292 18. 12. Very many Versions to be corrected which render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sea 19 19. â—3 34. The outgoing of the border was to Jordan 66  35. Rakkath Chammath 67 68 24. 19. Ye cannot serve the Lord c. 1244 c. JUDGES Ch. vers  Page 4. 5. BEtween Ramah and Bethel in Mount Ephraim 20 5. 8. They chose new Gods then was war in the Gates Was there Shield or Spear seen among forty thousand in Israel 1067 7. 3. Let him return early from Mount Gilead a difficult place 373  24. Beth-barah what 492 493 494 RUTH Ch. vers  Page 1. 1. IT came to pass in the days when the Iudges judged c. These words are inverted by the Jewish Commentators 1111 1 SAMUEL Ch. vers  Page 22. 6. SAul aboad in Gibeah under a Tree in Ramah 41 2 SAMUEL Ch. vers  Page 2. 8. IShbosheth the Son of Saul 1315 9. 10. Bring the Fruits that thy Masters Son may have food to eat Thy Masters Son shall always eat bread at my Table Reconciled 1241 1242 11. 21 The Son of Jerubosheth 1315 18. 8. The wood devoured more people c. 1224 20. 18. They shall surely ask counsel of Abel and so they ended the matter 367 1 KINGS Ch. vers  Page 4. 12. AND all Bethshan 492 7. 46. The Plains of Jordan 492 493 9. 13. The Land of Cabul 311  18. Tadmor what place 7 2 KINGS Ch. vers  Page 23. 4. THE Priests of the second order 397 25. 5. Plains of Jericho 43 1 CHRONICLES Ch. vers  Page 1. 36. THE Song of Eliphaz c. 403 7. 20. Children of Ephraim c. 667 NEHEMIAH Ch. vers  Page 3.  Many verses 26 to 28 ESTHER Ch. vers  Page 9. 21. FOurteenth and fifteenth day of the month Adar c. 87 JOB Ch. vers  Page 19. 25. I Know that my Redeemer liveth c. 791 PSALMS Ps. vers  Page 37. 28. THE seed of the wicked shall be cut off 97 42. 6. The Hill Missaar 501 44. 22. We are killed all the day long 513 48. 2. Mount Sion on the North-side Compared with Ezek. 40. 2. 22 49. 12. Man being in honour abideth not c. 1323 50. 16 17. But to the wicked God said what hast thou to do c. 1252 56. 12. Thy vows O Lord are upon me 1221 78. 20. He smote the Rock and the waters gushed out 619  49. He cast upon them the fierceness of his anger c. by sending evil Angels among them 1084 82. 4. I will make mention of Rahab and of Babilon to them that know me 1146  6. I have said ye are Gods ridiculously interpreted by the Jews 579 102. 25. Thou Lord in the beginning hast founded the Earth 791 110. 3. Thy people shall be a willing people in the day of thy power 647 691 1105 111. 9. He commanded his covenant forever 1068 118. 22. The Stone which the Builders rejected 652  24. The day which the Lord hath made 272 132. 6. We heard of it in Ephrata we found it in the fields of the wood 43 PROVERBS Ch. vers  Page 6. 26. THE precious Life 1209 20. 25. It is a snare for a Man to devour that which is holy 1220 ECCLESIASTES Ch. vers  Page 2. 5. THE Targumist upon it noted 509 5. 5. It is better that thou shouldest not vow than that thou shouldst vow and not pay 1221 12. 1. Remember thy Creator c. 1157  11. The words of the wise are as goads 575 ISAIAH Ch. vers  Page 1. 10. SOdom put for Ierusalem 20 2. 2. The last days compared with Acts 2. 17. 1 Tim. 4. 1. 2 Tim. 3. 1. 1 Ioh. 2. 18. 1 Cor. 10. 11. 1 Pet. 4. 7. and interpreted of the end of the Jewish State 1074  4. They shall beat their swords into plow shares and their spears into pruning hooks c. and Isa. 11. 9. reconciled with Matth. 10. 34 35. Luke 12. 51 52. 1042 1061   Neither shall they learn war 573 3. 16. Making a tinckling with their feet 587 6. 1. I saw the Lord sitting upon a throne 593  11. That prepare a Table for that troop 302 7. 14. A Virgin shall conceive and bear a son 101 8. 6. Waters of Siloah that go softly 25 9. 1. Nevertheless the dimness shall not be such 1244   Land of Zebulon and of Naphthali c. 131 10. 34. Lebanon shall not fall c. 584 11. 1. A rod out of the stem of Jesse 584  4. He shall slay the wicked 573  9. They shall not hurt nor destroy in all my holy Mountain and Isa. 2. 4. reconciled with Matth. 10. 34 35. Luke 12. 51 52. 1042 1061 19. 23 24 25. Israel shall be the third with Egypt and Assyria 1036 1144 1146 26.
19. Thy dead men shall live together with my dead body shall they arise 590   And compared with Iohn 5. 20. Ephes. 2. 1. 1105 28. 16. I lay in Sion a foundation a stone c. 205 35. 10. It pleased the Lord to bruise him and put him to grief 1255 40. 3. Wilderness for Heathen World 296 45. 13. All thy children shall be taught of the Lord. 1057 53. 4. Surely he hath born our griefs c. reconciled with Matth. 8. 17. 167  7. He was led as a sheep to the slaughter 680  8. Who shall declare his generation 1112 55. 3. Hear and your Souls shall live c. Even the sure mercies of David 1235 56. 1. Keep judgment and do justice 1114 63. 4. The day of vengeance is in my heart c. 351  8. Children that will not lye compared with Iohn 1. 47. 524 65. 13. Behold my servants shall eat but they shall be hungry 552  17. I create a new Heaven and a new Earth 244 626 1075  20. There shall be no more than an infant of days 573 1071 66. 7 8. Before she travailed she brought forth before her pain came she was delivered c. 244 350 351  20. They shall bring their Brethren c. 347  21. I will take of them for Priests and Levites saith the Lord. 1040  24. Their worm shall not dye neither shall their fire be quenched 38 346 347 JEREMIAH Ch. vers  Page 2. 31. SEE the Word of the Lord. 1125 4. 23. Earth without form c. 244 31. 34. They shall teach no more every man his neighbour for they shall all know me 1071 EZEKIEL Ch. vers  Page 8. 17. THEY put the branch to their nose 602 15. 2. What is the Vine-tree more to me than any tree c. 602 27. 7. Wheat of Minith and Pannag 684 38. 39. 17. Concerning Gog and the Land of Magog 1173 1247 DANIEL Ch. vers  Page 7. 9. THrones were cast down c. 220  10. The judgment was set c. 220  13 14. Kingdom of Heaven 115  18 26 27. The Saints of the most High shall take the Kingdom c. 1058 1059  24. The ten horns are ten Kings that shall arise 1035  25. A time and times and the dividing of times 1035 9. 24. Seventy years c. 116  27. He shall confirm the Covenant c. 117 12. 2. Many of them that sleep in the dust of the Earth shall awake 1085 HOSEA Ch. vers  Page 3. 5. IN the later days compared with Acts 2. 17. 1 Tim. 4. 1. 2 Tim. 3. 1. 1 Ioh. 2. 18. 1 Cor. 10. 11. 1 Pet. 4. 7. and interpreted of the end of the Jewish State 1074 4. 8. They eat up the sins of my people 1243 5. 11. Ephraim is oppressed c. Because he willingly walked after the commandment 1098 8. 12. I have written to him the great things of my Law c. 11â—7 AMOS Ch. vers  Page 3. 2. YOU have I known of all the families of the Earth therefore I will punish you for all your iniquities 1226 4. 3. And ye shall go out at the breaches c. 673 5. 18. Wo to you that desire the day of the Lord reconciled with Chap. 6. 3. 1120  25. Have ye offered unto me 671  26. The Tabernacle of Moloch c. compared and harmonized with Luke 7. 43. 671 to 673 6 3. Wo to you that put the evil day far away reconciled with Chap. 5. 18. 1120 OBADIAH vers  Page 20. ZArephath 368 HAGGAI Ch. vers  Page 2. 9. THE glory of this later house shall be greater than of the former 531 ZECHARIAH Ch. vers  Page 11. 8. THree Shepherds c. interpreted of Pharisees Sadducees and Esseans 1037 1102 11. 1 2 3 6 7 8 10 14. Concerning the great Shepherd 573 574 14. 16 17. It shall come to pass that every one that is left of all the Nations c. 107 MALACHI Ch. vers  Page 4. 5. BEhold I will send Elijah 382 c. MATTHEW Ch. vers  Page 1. 17. FOurteen Generations c. thrice said but squares not exactly Vindicated 99 100 3. 5. The Region about Jordan 43 298 c.  7. Who hath warned you to flee from the wrath to come 1128 4. 15. Beyond Jordan Galilee of the Gentiles 362 6. 9. After this manner pray ye 1138 c. 8. 17. Himself took our infirmities reconciled with Isa. 53. 4. 167  28. The Country of the Gergasins reconciled with Mark 5. 1. 70 10. 5. Go not into the way of the Gentiles 273  29 30. The hairs of your head are numbred 1251  34 35. Think not that I am come to send peace on Earth reconciled with Isa. 2. 4. 11. 9. 1042 1061 12. 32. It shall never be forgiven in this world nor in the world to come 1095  43 44 45. When the unclean Spirit is gone out of c. Even so shall it be to this wicked generation Meant of the Apostacy of the Jews from Christianity 1044 1096 15. 22. A woman of Canaan reconciled with Mark 7. 26. 202  39. Coasts of Magdala reconciled with Mark 8. 10. 307 16. 28. Shall not taste of death till they see the Son of Man coming in his Kingdom 625 1074 18. 17. Let him be to thee as an Heathen or a Publican 1097 19. 28. Ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel 1057 21. 19. No figs but leaves why was the figtree cursed when as it was not time for figs 87 225 to 228  38. The Husbandmen seeing the Son said among themselves this is the heir let us kill him c. 654 23. 2 3. The Scribes and Pharisees sit in Moses seat Therefore whatsoever they bid you observe that observe and do 1038 1080 24. 22 24. For the Elect sake Deceive the very Elect. 1146  29 30. The Sun shall be darkned c. Then shall appear the sign of the Son of Man in Heaven 608 1074 1201  31. Son of Man send his Aâ—geiâ— c. 1201 26. 6. And Iohn 13. 1 2. The Suppers here mentioned were the same however otherwise interpreted 252 to 254 260 261 24. This night before the Cock crow thou shalt deny me thrice 1086  37. Thou art a Galilean for thy speech betrayeth thee 78 27. 33 34. Vinegar to drink mingled with Gall reconciled with Mark 15. 23. 267 617  48. Put it on a reed reconciled with Iohn 19. 29. 617 28. 19. Go and teach all Nations baptizing them in the name of the Father and of the Son and of the Holy Ghost 1122 to 1124 MARK Ch. vers  Page 1. 40. BEseeching him and kneeling to him 347 3. 28 29. All sins shall be forgiven c. But he that shall blaspheme against the Holy Ghost hath never forgiveness c. 1130 5. 1. The Country
Chapter of Ezekiel which seem to be dissonant the one whereof namely vers 11. saith That with two of their Wings they covered their Bodies and the other which is vers 23. speaks of four that covered their Bodies which mean distinctly thus that two of their Wings continually covered their secret parts before and behind and they never lifted them up and when they stood still they let down their Wings wherewith they flew and with them covered their sides And so it appeareth that their two Wings grew out at their Shoulders and the Wings wherewith they covered their Faces grew out at their Breast and Back and those grew out below them that covered their secret parts Vers. 12. And they went every one before his Face whither soever their mind was to go c. Went they backward forward side-way any way they had every one a face to go that way and needed no turning about to set their Faces that way they would go Vers. 13. Their appearance was like burning coals of fire c. Hence Esay calleth them Seraphim or burning ones and that the rather because fire is there threatned to the Temple It went between the living Creatures c. It that is fire Every one of the living Creatures was of a glowing and flaming brightness glowing like coals of burning fire and flaming like Lamps and yet besides this fieriness that they carried every one with them there was fire also in the midst of them of a great brightness and flashing as lightning So in Rev. IV. 5. Out of the Throne went lightnings and thunders and voices Thus was the appearance of these Cherubins one thing more being added out of Ezek. X. 12. That their whole Body and their Backs and their Hands and their Wings were full of Eyes The like is said Rev. IV. 6. Now their posture or manner of standing was such that standing still or moving they were in a square form as if four men should stand so as to make a square space or a Quadrangle in the midst between them Their quadrangular standing was as I may so express it Lozenge-wise or after the Diamond square one looking toward the South with his humane Face and another with his humane Face towards the North a third with the same Face toward the East and the fourth with the same towards the West Thus they stood when they stood and in this quadrature they moved when they moved and to this sense is that passage to be understood in Chap. X. 6 7. where it is said that fire was between the Cherubins and one of them raught fire from between them that is out of the square space that was in the midst of them as they stood And so is Ezek. I. 15. which is the next verse that comes to be explained to be understood Vers. 15. And behold a Wheel on the Earth by the living Creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his four Faces That is on the four sides or Faces of the square Body as it stood namely a Wheel before every one of the living Creatures on the out-side of the square A Wheel before him that stood with his humane Face looking East and a Wheel before him that stood with his humane Face looking West and so before them that stood looking North and South Or if you will apprehend this whole Body as it stood in its square in the form of any of the living Creatures as he was single do but conceive that one stood looking East with his Face of a Man and another West with his Face of an Eagle another looking South with his Face of a Lion and the fourth looking North with his Face of a Bullock and so you have the four several Faces on the outside of the square and the four several Faces on the inside of it and the four Wheels standing before the out-side staves Vers. 16. As it were a Wheel within a Wheel The fashion of every Wheel was so as it were one Wheel put cross within another so that they could run upon either of these crossing Rings as there was occasion were they to go Eastward they ran upon the one Ring but were they suddainly to turn South then they ran upon the cross Ring And so as the living Creatures had Faces to lead them any way so had these Wheels Rings or Rims to go on any way And this is meant in vers 17. when it said they went upon their four sides and turned not when they went Not but that they turned about as Wheels do when they go but when they were to change their way as to go from East to South or North or from West to either of these quarters they needed not to fetch a compass and wind about to set themselves to go that way but they readily turned upon the crossing Ring and needed no more ado And thus did the living Creatures stand in one square and the Wheels in another square about them And let us take a pattern of their motion supposing the living Creatures to stand with their humane Faces looking severally to the four quarters of Heaven Were they to move East he that stood East his humane Face led him and his Wheel ran before him He that stood West his Eagles Face led him and his Wheel followed him He that stood South his Face of a Bullock led him and he that stood North his Lions Face led him and their Wheels ran beside them Were they to turn suddainly South He that stood South his humane Face led him he that stood North his Eagles he on the East his Lions and he on the North his Bullocks and now the Wheels ran upon the other Ring Verse 18. Thus were their Rings That is one cross within another And they were high and they were reverent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It were an easie sense if the clause were Translated And they were dreadful that is Wheels had their dreadfulness as well as the living Creatures But since the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most properly and most generally signifie the inward affection of fear or reverence it seemeth in this place to mean the reverential and attendent posture in which the Wheels stood ready to move or stand according to the motion or standing of the living Creatures and both they and the living Creatures observant of that Presence and Glory upon which they waited Had it been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it might very well have carried it into that construction but being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may the better countenance this that is produced and R. Solomon speaketh of some that did so interpret it Such was the fashion of this divine Chariot of living Creatures and Wheels the Creatures drawing as it were and acting the Wheels whithersoever they moved and the Wheels moving or standing together with them in all voluntariness and compliance Now the Lords riding upon this glorious Carriage is described in the verses following An Azure Sky just over their
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