the Chronicles saith All Israel were eleven hundred thousand men and the Book of Samuel saith they were only eight hundred thousand men here are three hundred thousand difference and the Book of Samuel saith that the men of Judah were five hundred thousand but the Book of Chronicles saith they were only four hundred and seventy thousand Here is thirty thousand difference Now for the reconciling of this great and double diversity it is to be observed That there were four and twenty thousand Souldiers and Officers that attended David monthly so many every month these make in all two hundred eighty eight thousand 1 Chron. 27. These were as it were a standing Guard about the King every Month and ready for any sudden expedition There were besides these the Rulers of the Tribes and Officers under them and the Overseers and Rulers of the Kings imployments and Officers under them but the number of these was not put into the account of the Chronicles of David vers 24. so that here is the resolution of the scruple the whole number of men able to bear Arms in Israel were eleven hundred thousand and five hundred thousand in Judah but of these there were three hundred thousand of Israel and thirty thousand of Judah that were already listed and in the constant service and imployment of the King and these Joab gave not in the account because their number and list had been known long and because the King would not lay Taxes on his own servants Amongst all this number Levi and Benjamin were not reckoned For before Joab came home to sum them for he began furthest off first a plague began among the people and now the Lord began to cut off them that David had begun to make his pride and intended to make his profit The Lord proposeth to David three things among the rest whether three years famine should come upon the Land 2 Chron. 21. 12. which the Book of Samuel expresseth Shall seven years famine come vers 13. that is Shall three years famine come to make up those that have been already to be seven There had been already three years famine for the Gibeonites and this year of numbering the people was almost out and shall three years famine more come to make up seven And so we have a very good direction and guide about the order and times of the Stories that went last before concerning the three years famine and this joyned to it and this helpeth still to confirm that Series in which we have laid them or indeed rather in which they lye of themselves Where Abraham had his knife unsheathed to slay his Son but was stayed by command from Heaven In the very same place had the destroying Angel his sword drawn to slay Jerusalem but was restrained by the Lord the place was a threshing floor on Mount Moriah that belonged to Ornan or Araunah or Auranah for it is twice so written in the Text And by these several names one near another was he called A man that was descended of the Royal blood of the Jebusites and that now lived with and was the chief among other Jebusites that injoyed estates in and about Jerusalem under a Tribute This place David purchaseth in two several parcels and for two several sums The very floor and the Oxen and materials for sacrifice he bought for 50 shekels of silver 2 Sam. 24. 24. But the whole place of the Mount of the house which was a very large compass cost him six hundred shekels of gold 1 Chron. 21. 25. There David builds an Altar and sacrificeth and the Lord answereth him by fire from Heaven and from Heaven doth by this token point out the place where the Temple should be built I CHRON. XXII Vers. 1. 2 3 4 5. World 2989 David 40 DAVID prepareth for the building of the Temple He setteth Proselites or converted Gentiles a work to get stones for it This was a Type of the spiritual Temple to be built up by Gentiles under the Gospel The first Book of KINGS CHAP. I. all DAVID in his old age is struck with a cold dead palsie that no clothes can keep him warm whereupon his Phisicians perswade him to marry a young fresh Damzel which proveth to be Abishag of Shunem in the County of Issachar Adonijah upon the Kings age and decrepitness stands up for the Kingdom the Kings darling and like Elies Sons spoiled by his father for want of reproof his next child to Absalom by another woman and like Absalom in beauty and rebellion His aspiring to the Kingdom causeth David to anoint Solomon to put the matter out of question But here is a matter of some question about the time of Solomons anointing and about the order of this Chapter We find three times mention of Solomons being made King namely twice in the Book of Chronicles and once here see 1 Chron. 23. 1. 29. 22. Now the doubt lieth in this whether he were three times made King indeed and so all the three Texts that speak of it to be taken severally or whether only twice as 1 Chron. 29. 22. seemeth to settle and then this Story to be concurrent with one of those relations in the Chronicles That that must give light in this obscurity is this That this anointing of Solomon mentioned in this 1 King 1. upon this aspiring of Adonijah was the first time that ever David shewed who should raign after him see ver 20 27. and therefore it must needs be held concurrent or the same with that making Solomon King in 1 Chron. 23. 1. and the current of the Story will make it plain Only that scruple that lies yet in the way that being supposed is this That David at this first unction of Solomon should be in his chamber and upon his bed and exceedingly decrepit And yet at his second anointing should be in the midst of his Princes and Commanders and standing upon his feet 1 Chron. 28. 2. But this also will be removed if it be but considered that Davids present infirmity was not sickness but coldness and benummedness and old age he was heart whole and head whole but he was old and palsick and therefore though his most common and most commodious posture and composure was to be in his chamber and upon his couch yet upon such an occasion as to Crown Solomon again before all Israel he can come forth and stand upon his feet and make Orations and give advice for things to come I CHRON. XXII from vers 6. to the end And XXIII vers 1. THE juncture of the Story here lieth plain and easie David having caused Solomon to be anointed because of the ambition of Adonijah and that conspiracy being broken he first giveth him in charge the building of the House of the Lord as the first thing to be looked after And thus when David was old and full of days he made solomon King as is related in 1 King 1. and so the first verse
but whether it were used while Alms were done I still enquire That comes into my mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o Hieros Demai fol. 23. 2. The Collectors of Alms do not proclaim on a feast day as they proclaim on a common day but collect it privately and put it up in their bosom But wether this Proclamation did publish what was giving by every one or did admonish of not giving any thing but what might rightly be given let the more learned Judge by looking upon the place III. They gave Alms also out of the field and that was especially fourfold 1. The Corner of the field not reaped 2. Sheaves left in the field either by forgetfulness or voluntarily 3. The â—leaning of the Vintage of which see Levit XIX 9 10. Deut. XXIV 19. And 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Poors Tenth of which the Talmudists largely in the Tracts Peah Demai and Maasaroth To the gathering of these the poor were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p p p p p p Peah cap. 4. hal 5. By three manifestations in the day namely in the morning and at noon and at Minchah or the Evening That is the Owner of the field openly shewed himself three times in the day for this end that then the poor should come and gather In the morning for the sake of nurses because in the mean time while their young children slept they might the more freely go forth for this purpose at noon for the sake of children who also at that time were prepared to gather at Mincha for the sake of old men So the Jerusalem Gemarists and the Glossers upon the Babylonian Talmud These were the ordinary Alms of the Jewish people in the doing which seeing as yet I cannot â—iâ—d so much as the least sound of a trumpet in their Writers I guess that either our Saviour here spoke Metaphorically or if there were any trumpet used that it was used in peculiar and extraordinary Alms. The Jews did very highly approve of Alms done secretly hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Treasury of the silent was of famed memory in the Temple whither q q q q q q Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some very religious men brought their Alms in silence and privacy when the poor children of good men were maintained And hence is that Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r r r r r r Bab. Bava Baâ—hra fol. 9. â— He that doth Alms in secret is greater than our Master Moses him self And yet they laboured under such an itch to make their Alms publick lest they should not be sâ—en by men that they did them not without a trumpet or which was as good as a trumpet with a proud affectation of making them known that they might the more be pointed at with the singer and that it might be said of them These are the men VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not thy left hand know what thy right hand doth HE seems to speak according to the custom used in some other things For in some actions which pertained to Religion they admitted not the left hand to meet with the right s s s s s s Maimon in Schabâ— cap. â—â— c. The Cup of Wine which was used to sanctifie the coming in of the Sabbath was to be taken with the right hand without the assistance of the left Let no man receive into a Vessel the blood of the sacriâ—ice bring it to the Altar or sprinkle it with his left hand t t t t t t Bab. Joma f. 49. 1. And in the same Tract it is related of Shammai that he would feed himself only with one hand u u u u u u Fol. 77. 2. VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They love to pray standing in the Synagogues and in the corners of the streets I. THEY prayed standing Luke XVIII 11 13. Mark XI 25. x x x x x x Bab Berac fol. 26. 2. It is written And Abraham rose early in the morning at the place where he had stood before the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to Stand was nothing else than to Pray as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Phinehas stood and judged y y y y y y Hieros f. 20. 1. One entreth into the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And found them standing in Prayer z z z z z z Maimon in Deah cap. 5. Let a Scholar of the Wise men look downwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he stands Praying And to name no more the same Maimonides a a a a a a In Tephillaâ— cap. 5. asserts these things are required in Prayer That he that prayeth stand that he turn his face towards Jerusalem that he cover his head and that he fix his eyes downwards II. They loved to pray in the Synagogues b b b b b b Tanchum fol. 35. 1. He goes to the Synagogue to pray Why do they recite their Phylacteries in the Synagogue when they are not bound to do it R Josi saith They do not recite them in the Synagogue for that end that so the whole office of the Phylacteries may be performed but to persevere in Prayer For this recitation was to be said over again when they came home c c c c c c Piske in Berac cap. 1. art 6 Rabbena Asher hath these words d d d d d d In Berac fol. 69 3. When any returns home in the evening from the field let him not say I will go into my house but first let him betake himself to the Synagogue and if he can read let him read something if he can recite the Traditions let him recite them And then let him say over the Philacteries and Pray But that we be not too tedious Even from this very opinion they were wont to betake themselves to the Synagogues because they were perswaded the Prayers of the Synagogue were certainly heard III. They prayed in the streets So Maimonides e e e e e e In Tephillaâ— cap. 11. They prayed in the streets in the feasts and publick Fasts f f f f f f Taanith cap. 2. hal 1. 2. What are the rites of the Fasts They brought out the Ark into the streets of the City and sprinkled ashes upon the Ark and upon the Head of the President of the Sanhedrin and the Vice-President and every one put ashes upon his own head One of the Elders make this exhortation It is not said O Brethren of the Ninivites that God saw their sackcloth or their fastings but that he saw their works c. They stand praying and they set some fit Elder before the Ark and he prays four and twenty prayers before them But doth our Saviour condemn all Prayers in the Synagogue By no means For he himself prayed in and with the Synagogue Nor
Ibid. fol. 33. 2. R. Eliezer ben Jose saith In this thing have I accused the Samaritan Books of falsisying and I said unto them ye have falsisied your Law and gained nothing by it for you say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plain of Moreh which is Sichem For we confess that the plain of Moreh is Sichem The Samaritan Text in Deut. XI 30. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plain of Moreh near Sichem but no such thing in Gen. XII 6. is added If the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sepulchre did not lay some obstacle in the way I should easily conceive that Stephen had his eye as intent if not more upon this place as upon the Cave of Macpelah It is not said that Abraham bought this place much less that he bought it for a burying place but however that he did buy it though not under that notion of a burying place seems probable because this was the first place in which he pitcht his Tent and built an Altar all which he would hardly have done upon another mans ground It is said of Jacob that he bought a parcel of ground where he had spread his Tent Gen. XXXIII 19. And why should we not think that Abraham did the same only it is not expressly said so of him as it is of Jacob. It might be no improper question here upon what conditions Abraham Isaac and Jacob fed their Cattel and maintained their Families in the land of Canaan Whether the places and fields they occupied were common and had no proper owner Whether Abraham not far from Sichem in the plain of Moreh in the disposal of himself and his flocks intruded upon an others possession or whether it was all champaign without any Lord It is probable it was neither one nor the other and therefore some third thing must be found out viz. that either they might purchase those lands or take them of the owners upon an agreed rent It is said of Abraham that he planted a Grove in Beersheba Gen. XXI 33. How came he to any right in that piece of land Had that place no Lord no Prince no owner till he came If it had any Lord or owner which is most probable then it is easie apprehending how Abraham might come by the possession of it viz. by some sum of money though there is no mention made of it However whether Abraham bought the plain of Moreh or no it is very evident from the words of the Protomartyr that the Patriarchs were buried in that place where he in his very first entry upon that land had made his abode where he had received the first promise of the land by vision and where he erected his first Altar and I cannot believe but that either St. Stephen or St. Luke would in this their short way of speaking revive the memory of some such thing viz. that the Patriarchs were buried in that very same place where Abraham had made his first abode where he had received the first promise of the land yet that they did not possess that land any otherwise than in their graves VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When he was full forty years old THE Martyr speaks agreeably with that whole Nation e e e e e e Beresh rabba fol. 115. 3. Moses was forty years in Pharaohs Court and forty years in Midian and forty years he served Israel Rabban Jochanan ben Zaccai exercised Merchandize forty years was learning the Law forty years and forty years he ministred to Israel R. Akibah was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an illiterate person forty years he bent himself to study forty years and forty years he ministred to Israel f f f f f f Vid. Et Shemoth rabba fol. 118. 3. VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For he supposed that his brethren would have understood c. MOSES was endowed with a spirit of Prophesie even in Pharaohs Court to which that passage may refer that he was mighty in words and in deeds and knew himself designed to redeem Israel out of Egypt and so he thought that people conceived of him too For they could not but know the story of his miraculous preservation in his infancy his Providential education in a Prince's Court and especially the apparent signs of a Prophetick spirit in him Which though Moses himself speaks nothing of yet doth Stephen relate it not without good authority and the consent of his Country-men who all suppose Moses miraculously born and as wonderfully saved in the Ark of Bulrushes namely that he was conceived when his mother was an hundred and thirty years of age brought forth without any of the pangs of childbirth and born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt for prophesying g g g g g g Sotah fol. 12. 1. Note by the way how that fiction of Josephus h h h h h h Antiq. lib. 2. cap. ◠concerning Pharaoh's putting his Crown upon the head of the child Moses and his throwing it to the ground is told also by the Jewish Rabbins i i i i i i Shemoth rabb fol. 118. 3. only with this variation that Moses himself took the Crown from Pharaoh's head and put it upon his own VERS XLII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Have you offered to me slain beasts and sacrifices c. KImchi upon this place of Amos speaks out what the Jewish Schools think in this matter by a passage taken out of Bab. Chagigah k k k k k k Fol. 6. ◠There is a Tradition concerning the daily sacrifice made in mount Sinai R. Eliezer saith that there were rules indeed given concerning it on mount Sinai but the sacrifice it self was not offered R. Akibah saith it was offered and from that time hath not ceased But what do I prove in these words Have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness O ye house of Israel viz. the Tribe of Levi that had not committed Idolatry they offered but Israel did not offer And in those words the children of Israel kept the Passover in its time seems to be some reproach reflected upon Israel as hinting that they had observed no Passover in the wilderness but that It is most certain that Sacrifices were offered in the striking of the Covenant Exod. XXIV in the Consecration of the Altar and the Tabernacle and in the celebration of that Passover and this was all done in Sinai before the fatal decree past of their not entring the land But it may not without reason be suspected that though the daily Sacrifice were continued after that time for we find live-coals upon the Altar Numb XVI 46. and it is not to be thought that fire would be perpetually burning on the Altar to no purpose But Gods complaint seems to be about the free-will offerings that they ceased and that
his wife Anobret he had one only begotten Son whom therefore they call Jeoud that being the term for an only begotten Son amongst the Phoenicians to this day Upon the breaking in of a very destructive war upon the Country he takes his Son and having decently adorned him and prepared an Altar for him sacrificed him on it This Israel by name was Abraham by the character from whom whether they derived by direful imitation this horrid usage of sacrificing to Moloch is no place at present to dispute the question rather might be whether the Israelites did act any such thing themselves in the wilderness whether with the Tabernacle of the Lord they also erected a Tabernacle to Moloch too whether having slighted the way of sacrificing beasts they instituted the offering up of their own children Which how unlikely it was that Moses should either suffer it to be done or having been done should pass it by in silence and make no mention at all of it any one may judg I shall conclude with that passage in Porphyrius quoted by the same Eusebius worth our taking notice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That these sacrifices of men were abolisht almost every where Pallas tells us who wrote excellently well concerning the mysteries of Mithra under Adrian the Emperour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Star of your God Remphan In Amos it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chijun in the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephan I would not in this place heap up what learned men have said in this matter upon these two hinges the whole difficulty turns First to reconcile the Septuagint with the Prophet Amos and then to reconcile St. Stephen or St. Luke with the Septuagint I. Forasmuch as the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chijun is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephan in the Septuagint I would not look for any thing Gigantick in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephan but something rather weak and infirm Any one knows that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie weak and weakness and from thence perhaps the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephan may take its original and not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Giant And so the same thing might be done by the Interpreters in this name that had been done by the Jews in the name of Beelzebul viz. invented the name for meer contempt and reproach The naked and native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chijun is firm upright stable and therefore is rendered by some in that place Basis or foundation a name indeed most unfit for an Idol which is a lye vanity nothing this the Septuagint being apprehensive of might translate it by a word perfectly contrary but more agreeable to the thing it self viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephan that is in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weakness infirmity If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephan does not denote Saturn in the Coptick language as Kircher tells us II. But how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephan should be changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there have been various and those not impertinent conjectures The Syriack and Arabick retain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as to the sense we have mentioned sound properly enough to Eastern ears And what if St. Luke or our Martyr that they also as much as might be might sound the same thing in the ears of the Greeks should pronounce it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remphan where the sound of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies wandring or tottering might be included Be it therefore that Molech is the Sun and Remphan or Chijun should be Saturn we read of the Introduction of Molech into the land of Israel but of Chijun not at all only in the Prophet Amos and here in the mention of Remphan When I read that in 1 King XII 30. That all the people went to worship the Calf in Dan. And observe further that Dan was called Panias I begin to think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phan in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephan and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remphan may have some relation with that name and that Dan is mentioned rather than Bethel because the Idolatry or Calf of that place continued longer than that of Bethel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will carry you beyond Babylon But the Hebrew words of Amos are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond Damascus so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond Damascus I. Nothing was more usual in the Schools and Pulpits of the Jews than for the Reader or Preacher to vary and invert the Text of the Scripture to adapt and accommodate it to his own sense Hundreds of times we meet with this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Talmudick Writers and the Jewish Expositors don't read this or that word so but so or so Where forsaking the proper and genuine reading they put another in the stead that may better fall in with the matter they are upon Not that they reject or vilifie the original Text but to bring what they alledg more ingenuously to their own purpose I have known this done in some words wherein they keep indeed to the same letters but make the variation by the change of vowels Which shews in the mean time that this was neither any strange thing amongst them nor accounted any crime but received rather with applause to aliâ—nate the words of the Hebrew Text from their native and original reading to deduce something either true in it self or at least smooth and ingenious And if Stephen here after the usage of the Schools quoting this passage of the Prophet Amos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond Damascus had magisterially said as they were wont to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 don't read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond Damascus but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond Babylon it would have gone down well enough with his auditory both by reason of the usual custom of the Nation and principally because what he said was true For II. Let us consult another place in the same Prophet Amos IV. 3. And ye shall go out at the breaches one against another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ye shall cast them into the palace Where the Targum and Syriack They shall carry them beyond the mountains of Armenia And the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto the mount Romman R. Sol. upon the place tells us that Jonathan paraphraseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beyond the mountains of Horman they are the mountains of darkness m m m m m m Beresh rab fol. 35. 4. Alexander King of Macedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went to the King of Cazia behind the mountains of darkness Let me add one passage more n n n n n n Hieros Sanâ—eâ— fol. 29. 3. Israel went into three Captivities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one was within the river Sanbation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other
Ismael 22 Isaac 8 league c. God had foretold Abraham of the Egyptian Abram 109 Ismael 23 Isaac 9 affliction and his affliction beginneth first by an Egyptian Abram 110 Ismael 24 Isaac 10 namely by Hagar and her son There is mention of Abram 111 Ismael 25 Isaac 11 a double space of his seeds sojourning in a land not Abram 112 Ismael 26 Isaac 12 theirs viz. 400 years Chap. 15. 13. which was from Abram 113 Ismael 27 Isaac 13 Ismaels mocking to their delivery out of Egypt and Abram 114 Ismael 28 Isaac 14 430 years Exod. 12. 40. which was from the promise Abram 115 Ismael 29 Isaac 15 given to Abram Gen. 17. 1. to their delivery Gal. 3. 17. Abram 116 Ismael 30 Isaac 16 Abraham consecrateth a grove at Beersheba that he Abram 117 Ismael 31 Isaac 17 might have hallowed wood for his sacrifices as well as holy fire see Chap. 21. 7. he had had fire from heaven at some time upon his sacrifice and he preserved it World 2126 Sem 568 Salah 433 Eber 403 Abram 118 Ismael 32 Isaac 18 SALAH or Shelah dieth being 433 years old read Gen. 11. 14 15. Abram 119 Ismael 33 Isaac 19 There is a good space of time passed over in silence Abram 120 Ismael 34 Isaac 20 concerning Isaac for from the time of Ismaels mocking Abram 121 Ismael 35 Isaac 21 which was at his fifth year till the time of his offering Abram 122 Ismael 36 Isaac 22 up in a figure which was at his thirty third as Abram 123 Ismael 37 Isaac 23 may be conceived there is no mention of him for as Abram 124 Ismael 38 Isaac 24 yet the story most especially followeth the Acts of Abraham Abram 125 Ismael 39 Isaac 25 Now it is very likely that as the offering up of Abram 126 Ismael 40 Isaac 26 Isaac was so plain and perfect a figure of the offering up Abram 127 Ismael 41 Isaac 27 of Christ in other things so also that these two things the Type and Antitype did agree in the time and that Isaac was offered when he was two and thirty years and an half old or three and thirty current which was the age Abraham 128 Ismael 42 Isaac 28 of our Saviour when he was crucified And the like concurrence Abraham 129 Ismael 43 Isaac 29 and circumstance of the time may be also well Abraham 130 Ismael 44 Isaac 30 conceived of Abel at his death who murdred by his brother Abraham 131 Ismael 45 Isaac 31 typified the same thing that Isaac did sacrificed by Abraham 132 Ismael 46 Isaac 32 his father CHAP. XXII Abraham 133 Ismael 47 Isaac 33 ISAAC probably offered up this year The mount Moriah Abraham 134 Ismael 48 Isaac 34 Ver. 2. the third day Ver. 4. His first bearing the Abraham 135 Ismael 49 Isaac 35 wood and then the wood bearing him Vers. 6 9. His Abraham 136 Ismael 50 Isaac 36 being bound hand and foot Vers. 9. do call us to remember such circumstances in the death of Christ. CHAP. XXIII World 2145 Sem 587 Eber 422 Abraham 137 Ismael 51 Isaac 37 SARAH dieth being 127 years old the only woman Abraham 138 Ismael 52 Isaac 38 whose age is recorded in Scripture A burial place is Abraham 139 Ismael 53 Isaac 39 the first land that Abraham hath in Canaan CHAP. XXIV XXV to Verse 7. and 1 CHRON. 1. Vers. 32 33. World 2148 Sem 590 Eber 425 Abraham 140 Ismael 54 Isaac 40 ISAAC is married to Rebeccah Abraham after Sarahs Abraham 141 Ismael 55 Isaac 41 death marrieth Keturah and hath divers children by Abraham 142 Ismael 56 Isaac 42 her those children when they come to age he sendeth Abraham 143 Ismael 57 Isaac 43 away into those countries beyond Jordan and in Arabia Abraham 144 Ismael 58 Isaac 44 which Kedarlaomer and the Kings with him had conquered Abraham 145 Ismael 59 Isaac 45 and by the conquest of them they descended to Abraham Abraham 146 Ismael 60 Isaac 46 There these sons of his grow into Nations and become continual Abraham 147 Ismael 61 Isaac 47 enemies to the seed of Israel Though Abraham were Abraham 148 Ismael 62 Isaac 48 very old at Sarahs death being 137 years old then yet is Abraham 149 Ismael 63 Isaac 49 he not past the strength of generation through the strength of that promise I will multiply thee c. The greatest wonder of Isaacs birth was that he was born of an old barren woman World 2158 Sem 600 Eber 435 Abraham 150 Ismael 64 Isaac 50 SEM dieth being 600 years old read Gen. 11. 11. the Abraham 151 Ismael 65 Isaac 51 same was Melchisedech the only man in the world greater Abraham 152 Ismael 66 Isaac 52 then Abraham For though Eber and Arphaxad and the Abraham 153 Ismael 67 Isaac 53 other Patriarchs had this dignity above Abraham that they Abraham 154 Ismael 68 Isaac 54 were his fathers yet he was dignified above them all in Abraham 155 Ismael 69 Isaac 55 this that he had the singular and glorious Promise made to Abraham 156 Ismael 70 Isaac 56 him which was not made to any of them but only Sem Abraham 157 Ismael 71 Isaac 57 Sem saw the two great miseries of the world the Flood Abraham 158 Ismael 72 Isaac 58 and the confusion of Tongues but he saw comfort in Abraham Abraham 159 Ismael 73 Isaac 59 and Isaac He lived as many years after Abraham came into the land of Canaan as Abraham was old when he came thither namely 75 years CHAP. XXV Ver. 11. and from Ver. 19. to the end World 2168 Eber 445 Abraham 160 Ismael 74 Isaac 60 JACOB and Esau born first he that was natural Abraham 161 Ismael 75 Isaac 61 Iacob 1 and then he that was spiritual These children Abraham 162 Ismael 75 Isaac 61 Iacob 2 strove in the womb and Rebeccah inquired after the Abraham 163 Ismael 77 Isaac 63 Iacob 3 cause and the Lord by an oracle it is like by Abrahams Abraham 164 Ismael 78 Isaac 64 Iacob 4 oracle at Beersheba resolves her of the difference of the Abraham 165 Ismael 79 Isaac 65 Iacob 5 children and of the Nations that should descend of Abraham 166 Ismael 80 Isaac 66 Iacob 6 them Esau is born all hairy over like a kid a strange Abraham 167 Ismael 81 Isaac 67 Iacob 7 birth and he is therefore named Esau that is Made Abraham 168 Ismael 82 Isaac 68 Iacob 8 for he had his beard and his pubes now even from the Abraham 169 Ismael 83 Isaac 69 Iacob 9 birth as if he had been a mature man The story is Abraham 170 Ismael 84 Isaac 70 Iacob 10 now to fall upon the acts of Isaac and Jacob and therefore in this Chapter it concludes the story of Abraham and Ismael reckoneth up the tearm of their lives and mentioneth their deaths by anticipation the Reader Abrah 171 Ismael 85 Isaac 71 Iacob 11 will readily reduce the Texts that mention these to Abrah
Potectors Amaziah 10 Ierob 24 Division 169 whilst Uzziah is in his Amaziah 11 Ierob 25 Ierob 26 Division 170 Division 171 minority 2 KING 14 ver 23. to 29. Amaziah 27 Ierob 13 Division 158 Jehu even from the entring Amaziah 28 Ierob 14 Division 159 in of Hamath on the North World 3189 Amaziah 29 Ierob 15 Division 160 to the Sea of the plain or Amaziah 1 Ierob 16 Division 161 the dead Sea South He also Amaziah 2 Ierob 17 Division 162 restoreth Hamath it self Amaziah 3 Ierob 18 Division 163 and Damascus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amaziah 4 Ierob 19 Division 164 to Judah in Israel Amaziah 5 Ierob 20 Division 165 2 King 14. 28. David had Amaziah 6 Amaziah 7 Ierob 21 Division 166 conquered them and they Amaziah 8 Ierob 22 Division 167 being now revolted he rerecovers Amaziah 9 Ierob 23 Division 168 them to Israel in Amaziah 10 Ierob 24 Division 169 Judahs title as fitter to Amaziah 11 Ierob 25 Division 170 be subject to the Seed of Ierob 26 Division 171 Israel then to Syria Judah was not able to recover his own right for they had lately been subject to Jeroboams father and he had sacked Jerusalem and done with it what pleased and now Jeroboam his son being a far more potent King and Judah continuing still in its wickedness as having never recovered strength since Jehoash conquered Amaziah and pulled down Jerusalem wall and withal there being now no King on the throne of Judah this Jeroboam when he had recovered the two Tribes and half beyond Jordan from Syria in the right of the Kingdom of Samaria he also recovers Hamath and Damascus to himself and Israel in the right and title of Judah Judah being now exceeding much in his power since his father had so miserably brought them under Of these Victories over the Syrians Jonah the Prophet prophesied who lived in these times but his journey to Niniveh was not as yet but some space hereafter as shall be observed anon 2 KINGS XIV ver 21 22 15. ver 1 2 3 4. World 3201 Uzziah 1 Ieroboam 27 Division 172 UZZIAH crowned he Uzziah 2 Ieroboam 28 Division 173 is also called Azariah Uzziah 3 Ieroboam 29 Division 174 both the names sounding to Uzziah 4 Ieroboam 30 Division 175 the same sence the one The Uzziah 5 Ieroboam 31 Division 176 Lord is my strength the other Uzziah 6 Ieroboam 32 Division 177 The Lord is my help as 2 Chron. Uzziah 7 Ieroboam 33 Division 178 26. 7. Uzziah 8 Hereabout was the time that Uzziah 9 Ieroboam 34 Division 179 Hosea and Joel began to prophesie Uzziah 10 Ieroboam 35 Division 180 and presently after Amos Uzziah 11 Ieroboam 36 Division 181 also beginneth Uzziah 12 Ieroboam 37 Division 182 There had been Prophets before Uzziah 13 Ieroboam 38 Division 183 this time continually but Uzziah 14 Ieroboam 39 Division 184 none left their Prophesies behind Uzziah 14 Ieroboam 40 Division 185 in writing but now ariseth a company of Prophets World 3215 Uzziah 15 Ieroboam 41 Division 186 that do 2 CHRON. XXVI ver 1 2 3 4. 2 KING XIV ver 29. World 3201 Uzziah 1 Ieroboam 27 Division 172 IN the twenty and seventh Uzziah 2 Ieroboam 28 Division 173 year of Jeroboam began Uzziah 3 Ieroboam 29 Division 174 Azaâ—iah to reign two and Uzziah 4 Ieroboam 30 Division 175 fifty years He built Elath or Eloth Uzziah 5 Ieroboam 31 Division 176 in the Country of Edom Deut. Uzziah 6 Ieroboam 32 Division 177 2. 8. 2 Chron. 17. And restored Uzziah 6 Ieroboam 32 Division 177 it to Judah after that the King Uzziah 7 Ieroboam 33 Division 178 Amaziah slept with his fathers Uzziah 8 Uzziah 9 Ieroboam 34 Division 179 that is even in those eleven Uzziah 10 Ieroboam 35 Division 180 years before his Coronation Uzziah 11 Ieroboam 36 Division 181 whilst he was yet in his minority Uzziah 12 Ieroboam 37 Division 182 Uzziah 13 Ieroboam 38 Division 183 A fearful Earthquake happens Uzziah 14 Ieroboam 39 Division 184 before the death of Jeroboam Uzziah 14 Ieroboam 40 Division 185 and Amos fore-tells it two years before it comes and foretells World 3215 Uzziah 15 Ieroboam 41 Division 186 of Jeroboams death by the sword Amos 7. The order and time of these former PROPHETS THE Murder of Zacharias the son of Barachias or Jehoiada was the first ruine of Judah and the beginning of their first rejection For when they slew that Prophet and Priest of the Lord in the Court of the Temple and besides the Altar they plainly shewed how they despised and rejected the Lord and his Temple Priest-hood and Prophesie From that time did their state decay and was mouldring towards ruine and that from thence forward fell into sad diseases as well as King Joash did that commanded the Murder This Hosea toucheth upon as the very Apex of their wickedness when they so brake out as that blood touched blood Hos 4. 2. the blood of the Sacrificer was mingled with the blood of the Sacrifice as Luke 13. 1. And the very Apex of their incorrigibleness in that they proved a people that strove with the Priest Hos. 4. 4. And this wicked act of theirs our Saviour makes as the very period and Catastrophe of their State and Kingdom Matth. 23. 35. How they declined from that time both in Religion Joash and Amaziah and the people with them becoming open Idolaters and in the State by the oppression of Syria and of Joash is so apparent in the Story that he that runneth may read and he that readeth not the cause with these effects readeth not all that may be read But more especially in these times that we have in hand in the latter times of Jeroboam the Lord spake indignation from Heaven in more sensible and more singular and terrible manner in three dreadful judgments the like to which neither they nor their fathers had seen nor heard and the sight and feeling of which when it did not avail with them for their conversion and bettering the Lord hath a company of Prophets that are continually telling them of worse judgments namely of final subversion to come upon them The first of these fearful judgments was an earthquake so terrible that it brought them to their wits ends and put them to flee for their lives but they knew not whether Ye shall flee as they fled before the earthquake in the days of Uzziah Zech. 14. 5. This was as the beginning of their desolation and the shaking of the earth was as a sign unto them that their State and Kingdom should ere long be shaken Amos prophecied of this two years before it came Amos 1. 1. and that the Lord would roar from Zion and utter his voice from Jerusalem as did Joel also some time before Joel 2. to 11. This earthquake was in the days of Jeroboam as well as in the days of Uzziah for so Amos sheweth
destroyeth Senacheribs Army yet should Judah at last be also cast off and become Lo-ammi and then the Gentiles should be called in in Israels and Judahs stead And thus having laid the generals of his Prophesie down in the first Chapter he goeth on in the second to particularize upon those heads and to shew the reason and manner of the Jews rejection and the manner and happiness of the Gentiles calling And thus the time of these two first Chapters is reasonably apparent 3. His third and fourth Chapters may be supposed to have been delivered by him at the same time because in Chap. 4. 3. he speaketh of the Plagues of Locusts and that Amos and Joel had spoken of fore-telling them also as they had done In the third Chapter under the parable of another marriage with an adulterous wife he fore-telleth the iniquity of the people after their return out of Babel into their own Land and also their state in their present rejection when they neither follow Idols nor God when neither as a wife they adhere to God nor yet to any other god as to another husband The fourth Chapter taketh the people up as they were in their present posture in the Prophets time and sheweth their wickedness and what Judgments the Lord had in store for them and according to this tenor he goeth on through the rest of his Book 5. The rest of the Book may be supposed coincident some of it with the times of Ahaz and some of it with the former times of Ezekiel even to the captiving of the ten Tribes as shall be observed when we come there The Prophesie of JOEL all IN these latter days of Jeroboam the second and much about the times of Amos his first prophecying among Israel did Joel also appear and begin to prophecy among Judah Some of the Hebrew Doctors have conceived him to have lived in the time of Elisha and that these threatnings of his of famine were accomplished in the seven years famine in that time 2 King 8. 1. others have supposed him to have lived and prophesied in the times of Manasseth King of Judah casting his time as much too forward as the other was too backward but his Subject matter will declare his time for seeing he speaketh of the same Plague of Locusts and of drought and fire that Amos doth it is an argument sufficient to conclude that Amos and he appeared about the same time He sadly bemoaneth and describeth in his two first Chapters the miserable famine and grievous condition that the people were brought into through the Plagues of Locusts and Drought and painteth out the Catterpillars and Cankerworms and Locusts which he calleth the Northern Army as if they were an Army of men indeed They came in at the North part of the Land from towards Syria and Hamath and kept as it were in a body and devoured all before them as they went along to the South part and there as they were facing about to go off below the point of the dead Sea the barrenness of that part affamished them who had affamished the whole Country The Prophet yet concludes afterwards with comfortable promises of Rain after the Drought and flourishing Trees and times after these Locusts And upon that discourse of the restitution of temporal blessings he riseth to speak of spiritual blessings in the days of Christ in the gift of Tongues and in the wonders that should attend Christs death and that should go before the destruction of Jerusalem and concludes in the third Chapter with threatnings against the enemies of Jerusalem and particularly foretelleth the destruction of the Army of Senacharib against which the Lord caused his mighty ones to come down vers 11. namely his Angels and destroyed them in the valley of Jehoshaphat before Jerusalem This Hosea also had particularly pointed at Hos. 1. 7. The Book of AMOS all THIS Prophesie is so clearly dated that there needeth not to use many words to shew in what time to lay it It was uttered in the days of Jeroboam and in the days of Uzziah that they lived together and of this Prophets prophesying in any Kings reign further there is no mention Almost at the end of his Book he telleth us that Jeroboam was then alive and Amaziah the Priest of Bethel would have stirred him up against Amos as against a Traytor Chap. 7. 10. c. so that this Book is to be taken in in the latter times of Jeroboam and the proper order of it falleth between the seven and twenty and eight and twenty verses of 2 King 14. And in the same place also come in the Books of Hosea and Joel And so we may observe the dealing of the Lord with Israel the plainer For whereas they had been brought very low by their enemies and their miseries were become exceeding great the Lord yet would not destroy them but would try them with one kindness more and so he gives them great ease and deliverance by Jeroboam But when both Jeroboam and they continued still in the Idolatry of the old Jeroboam and in the wickedness of their own ways the Lord sendeth these Prophets amongst them to foretel their final destruction and overthrow Amos neither a Prophet nor a Prophets son by education Chap. 7. 14. that is neither Tutor nor Scholler in the Schools of the Prophets but a Shepherd of Tekoa and of a rude breeding yet like the Galilean fishers becomes a glorious Scholler in the School of the Lord and a glorious Teacher in the Congregation of Israel He began to prophesie two years before the Earthquake and told of it before it came that the Lord would smite the Winter house with the Summer house Chap. 3. 15. and the Lintel of the door of the Idolatrous Temple should be smitten and the posts shake Chap. 9. 1. and so there should be a rent and breach in the Idoll Temple at Bethel when the Lord now came to visit them as there was at the Temple in Jerusalem at the death of Christ. It is very generally held by the Jews that this Earthquake was at that very time when Uzziah was struck Leprous but that that cannot be we shall observe when we come forward to the year of his death Amos prophesieth against six Nations besides Israel and Judah and concludeth them all under an irreversible decree of destruction for so should that clause be rendred which in every one of the threatnings breedeth so much difficulty of translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not revoke it For the sense lieth thus The Lord will roar from Zion and utter his voice from Jerusalem And thus saith the Lord For three transgressions of Damascus and for four I will not revoke it That is I will not revoke that voyce but Damascus shall be destroyed and so of the rest For the masculine affixe in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot possibly be referred to any thing that went before but only to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His
from any other 1. Because just now was the middle time betwixt the revolt of the ten Tribes and the burning of the Temple which whole sum and space was three hundred ninety years so summed Ezek. 4. 5. and so shall the Reader see by them when we come there If any will strictly have these sixty five years reckoned from the time of Esays uttering the Prophesie in the time of Ahaz we shall lend them a conjecture hereafter AFter the death of Jeroboam World 3216 Uzziah 16 the Throne of Israel Division 187 Uzziah 17 Interregnum 1 was empty twenty two Division 188 Uzziah 18 Interregnum 2 years for Zachariah the son Division 189 Uzziah 19 Interregnum 3 and next successor of Jeroboam Division 190 Uzziah 20 Interregnum 4 beginneth not to reign till the Division 191 Uzziah 21 Interregnum 5 thirty eight year of Uzziah Division 192 Uzziah 22 Interregnum 6 2 King 15. 8. The reason of this Division 193 may be supposed to be partly World 3223 Uzziah 23 Interregnum 7 Interregnum 8 sedition and disturbance in the Division 194 State for when a King doth reign he is presently slain 2 King 15. 10. and partly the bitterness of the Plagues which had begun in Jeroboams time ESAY I. 2. The people of Jerusalem much more of Samaria were now become so abominable that they are as Sodome and Gomorrah vers 10. full laden with iniquity vers 4. nothing amended by the sad judgment past vers 5. and therefore now determinately given up vers 7. 24. And Heaven and Earth called to witness these things as they were called to witness when these things were foretold Deut. 32. so that this is a proper place to count the ruine of the ten Tribes when it was a time of fixing the ruine of Jerusalem 2 CHRON. XXVI VI. VII VIII World 3224 Uzziah 24 UZZIAH overcometh the Division 195 Uzziah 25 Philistims and dismantleth Division 196 Uzziah 26 their chief Garrisons of Interregnum 9 Interregnum 10 Division 197 Uzziah 27 Gath Jabueh and Ashdod Interregnum 11 Division 198 Uzziah 28 and buildeth Cities and Garrisons Interregnum 12 Division 199 Uzziah 29 of his own in the midst of Interregnum 13 Division 200 Uzziah 30 them He subdueth the Ammonites Interregnum 14 Division 201 Uzziah 31 and some Arabians and Interregnum 15 Division 202 Uzziah 32 here some part of the Prophesie Interregnum 16 Division 203 Uzziah 33 of Amos against the Philistims Interregnum 17 Division 204 Uzziah 34 and Ammon beginneth to Interregnum 18 Division 205 Uzziah 35 take place Amos 1. 8. 13. but Interregnum 19 Division 206 Uzziah 36 to be accomplished in a more Interregnum 20 Division 207 World 3237 Uzziah 37 compleat desolation by the Assyrians Interregnum 21 Division 208 and Babilonian afterward Interregnum 22 the waters of a great flood that swept down all before them as Esay 8. 8. World 3224 Uzziah 24 THE vacancy still continueth Division 195 Uzziah 25 in the Kingdom of Division 196 Uzziah 26 Uzziah 27 Israel Interregnum 9 Interregnum 10 Division 197 Division 198 Uzziah 28 Interregnum 11 ESAY II III IV. Division 199 Uzziah 29 Uzziah 30 Interregnum 12 Interregnum 13 Esay the Evangelist is a Prophet Division 200 Division 201 Uzziah 31 Interregnum 14 at Jerusalem He foretelleth Division 202 Uzziah 32 Interregnum 15 Interregnum 16 the beginning of the Gospel Division 203 Uzziah 33 Interregnum 17 in the last days of Jerusalem Division 204 Uzziah 34 Interregnum 18 and the conflux of people Division 205 Uzziah 35 Interregnum 19 to that light of the Lord Division 206 Uzziah 36 Interregnum 20 and to that Law that should Division 207 World 3237 Uzziah 37 come from Sion as a Law of Division 208 Interregnum 21 old had done from Sinai that Interregnum 22 there should be no longer that quarrelling that had been by all Nations against the Jews because of their Religion for now Religion should be imbraced by all Nations that mens reliance upon their own righteousness should be abolished and the doctrine of Repentance take place That Christ the Branch shall be glorious and the members of the new Jerusalem holy but the people of the times of his Prophesying so abominable that he prayeth against them Chap. 2. 9. as Elias had done against the ten Tribes 1 King 19. 14. and threatneth sore destruction and judgments both upon men and women Thus was it with the people in manners though it were so prosperous with Uzziah for Victories the Lord intended to try Judah with kindnesses still as he had done Israel in the days of Jeroboam the second He fore-saw the issue he would leave them without excuse and had something yet to do for the glorifying of his Name and his Ordinances before he would deliver his people into his enemies hand 2 CHRON. XXVI from vers 9. to vers 16. World 3238 Uzziah 38 UZZIAH keepeth up Division 209 Zechariah 1 an Army of 307500. Builds Towers and Forts and maketh warlike Engines and groweth exceeding strong and feared of the Kings round about him ESAY V. Shallum 1 World 3239 Uzz. 39 Shallum 40 ALthough the Prophet Esay Menahem 1 Division 210 Uzz. 41 prophesied almost thirty Menahem 2 Division 211 Uzz. 42 years in the time of Uzziah Menahem 3 Division 212 Uzz. 43 yet have we no more but the Menahem 4 Division 213 Uzz. 44 five first Chapters left of all his Menahem 5 Division 214 Uzz. 45 Prophesies in so long a space Menahem 6 Division 215 Uzz. 46 and of those we have not the Menahem 7 Division 216 Uzz. 47 certain years neither but must Menahem 8 Division 217 take them up at conjecture Menahem 9 Division 218 In this fifth Chapter he singeth a Song for Christ his beloved concerning his beloveds Vineyard as they used to â—â—ng at their Vintages but it is a dolefull ditty concerning the unfruitfulness and wilde Grapes World 3248 Uzz. 48 of the Vineyard of Israel after Menahem 10 Division 219 so much husbandry Some of those sour Grapes he reckons up under several woes after his Song From this place Christ useth the parable of the Vineyard and the Jews from hence do soon understand it Matth. 21. 34 45. 2 KING XV. ver 5. to ver 23. World 3238 Uzziah 38 ZECHARIAH the son Division 209 Zechariah 1 of Jeroboam reigneth six months and is slain and here endeth Jehues house and here Hosea's Prophesie taketh place Hosea 1. 4 5. Shallum 1 SHALLUM reigneth a moneth having slain Zechariah Uzz. 39 World 3239 Uzz. 40 MENAHEM slayeth him Menahem 1 Division 210 Uzz. 41 Menahem 2 and reigneth ten years he rippeth Division 211 Uzz. 42 Menahem 3 up the woman with child Division 212 Uzz. 43 Menahem 4 of Tiphsah Ammon like Amos Division 213 Uzz. 44 Menahem 5 1. 13. Menahem doth evil in Division 214 Uzz. 45 Menahem 6 the sight of the Lord following Division 215 Uzz. 46 Menahem 7 Jeroboams Idolatry He is Division 216 Uzz. 47 Menahem
to trial as soon as they could and that his trial was reasonable early this year it appeareth by his own words in the second Epistle to Timothy where he speaketh of his Answer that he had been at and requireth Timothy to come to him before winter 2 Tim. 4. 16. 21. As he appealed to Nero himself so Nero himself heard his cause Phil. 1. 13. 2 Tim. 4. 16. and here it was possible Paul and Seneca might see each other at which time all that had owned him before withdrew themselves for fear and durst not stand by him or appear with him in this danger Tacitus mentioneth a case much like his which had been tried two years before namely of Pomponia Graecina a noble Lady of Rome concerning a strange Religion Superstitionis externae rea mariti judicio permissa Isque prisco instituto propinquis coram de capite famaque conjugis cognovit insontem nuntiavit This that he calleth externa superstitio cannot well be understood of any Religion but either Judaism or Christianity for any Heathen superstition did relish so well with them that it could hardly have brought her into danger If her peril of life then were because of Christianity as very well it might it was a terrible example that lay before the Christians there and if it were not then this trial of Paul being of a doubtful issue and consequent and full of danger it made poor Pauls friends to shrink aside in this his extremity and to be to seek when he had most need of them At my first answer saith he none stood with me but all forsook me In which words he doth not so much refer to what or how many more answers he was called to as the postscript of that Epistle seemeth to construe it as he doth intimate that even at the very first pinch and appearance of danger all that should have been his assistants started from him It may be Demas his imbracing of the present world 2 Tim. 4. 10. signifieth in this sense that he forsook Paul and shifted for himself and sculked to avoid the danger or if it be taken that he returned to his worldly impolyment again or that he returned to his Judaism again mean it what it will we shall see in the story of the next year that he returned to Paul and to his station again So that his failing was but as Peters denial of his Master repented of and recovered It was a hard case and a great trial with the Apostle when in so signal an incounter and so imminent danger of his life none of the Church that was at Rome not any of those that were of his own retinue durst own him or stand by him in his exigent but the Lord was with him and brought him off safe from the Lions mouth He being assured by this providence of God to him and for him in his great danger that he was reserved for the further benefit of the Church and propagating of the Gospel applieth himself to that work the best way he can considering his condition of imprisonment and whereas he cannot travel up and down to the Churches to preach to them as he had done he visiteth divers of them with his Epistles And first he writeth THE EPISTLE TO THE GALATIANS and sendeth it by Crescens as may be conceived from 2 Tim. 4. 10. For though Demas and Crescens and Titus their departure from Paul be reckoned altogether in that verse yet the reason of their departure cannot be judged to have been alike for however Demas started upon some caâ—nal respect yet Crescens and Titus are not so branded nor will the eminent piety of the later suffer us to have any such opinion of him and the judging of him doth also help us to judge of Crescens who is joyned with him The postscript of this Epistle both in the Greek Syriack Arabick and divers other Translations doth generally date it from Rome Beza from Antioch Erasmus from Ephesus but all upon conjecture for there is no intimation in the Epistle it self of the time or place of its writing Beza upon these words in Chap. 1. ver 2. And all the brethren which are with me saith thus Puto sic totum Antiochenae Ecclesiae Presbyterium significari inde scriptam hanc Epistolam c. I think by this he meaneth the whole Presbytery of the Church of Antioch and that this Epistle was written from thence at that time that passed between Paul and Barnabas their return into Asia from their first journey forth and the coming of those troubles to Antioch Acts 14. 28. But that Apostacy in the Churches which the Apostle crieth out against in this Epistle and in others was not then begun and moreover it may well be questioned whether the Churches of Galatia were then planted And the former answer may likewise be given to the opinion that this Epistle was written from Ephesus namely that at the time of Pauls being at Ephesus the Apostacy which ere long did sorely and almost Epidemically infest the Churches was but then beginning And this is one reason why I suppose it written from Rome at this time that we are upon because that gangrene in the Eastern Churches was now come to ripeness as it appears by the second Epistle to Timothy which was written this same year See 2 Tim. 1. 15. False teachers had brought back the Galatians from the simplicity of the Gospel to their old Ceremonious performances again and to reliance upon the works of the Law for Justification which miscarriage the Apostle taketh sharply to task in this Epistle And first he vindicates his Apostleship as no whit inferiour to Peter and James and John the Ministers of the Circumcision and those that chiefly seemed to be pillars and he shews how those approved of him and it And then he most divinely states the nature of the Law at which was the great stumbling and especially speaks to that point that they most stood upon their living in it The Lord had laid a stone in Sion which the Jews could not step over but stumble at even to this day and that is that which is said in Levit. 18. 5. Ezek. 20. 11. and in otherplaces which the Apostle also toucheth in this Epistle Chap. 3. 12. from whence they concluded that no living no justification but by the works of the Law The Apostle in the third Chapter of this Epistle laies down two conclusions that determine the case and resolves all into faith The first is in ver 17. namely that the Law was not given to cross the Covenant of Grace but to be subservient to it The second in ver 10. that the Law did plainly shew of it self that no man could perform it but it left a man under the curse Observe that he saith not As many as fail of the works of the Law but As many as are of the works of the Law shewing that the Lawdid not only denounce a curse upon all
of the work of the Masorites for this purpose who altered not added not invented not a tittle but carfully took account of every thing as they found it and so recorded it to posterity that nothing could be changed We shall only bring in their own expositions which will attest to this truth to both those words that our Saviour hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is little to be doubted that Christ speaking in their language meaneth the letter Jod which is far the least of all their letters And about this letter the Jerusalem Talmud hath this passage Sanhedr fo 20. col 3. The book of Mishneh Torah Deuteronomy came and prostrated it self before God and said unto him O Lord everlasting Thou hast written thy Law in me A Testament that fails in part fails in the whole Behold Solomon seeks to root Jod out of me viz. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall not multiply wives The Holy blessed God saith to it Solomon and a thousand such as he shall fail but a word of thee shall not fail R. Houna in the name of R. Acha said The Jod that the blessed God took from the name of our mother Sarah was given half of it to Sarah and half to Abraham There is a tradition of R. Hoshaiah Jod came and prostrated it self before God and said Lord everlasting thou hast rooted me out from the name of a righteous woman The holy blessed God saith to it Heretofore thou wast in the name of a woman and in the end of it Henceforward thou shalt be in the name of a man and in the beginning This is that which is written Moses called the name of Hoshea Jehoshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Tittle It most properly means those little Apiculi that distinguish betwixt letters that are very like one to another You may have the explanation of this in this pretty descant of Tanchuma fol. 1. It is written saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You shall not prophane my holy Name He that makes the Cheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world for he makes this sense You shall not praise my holy Name It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every thing that hath breath praise the Lord He that makes the He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world for he brings it to this sense Let every thing that hath breath profane the Lord. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They lyed to the Lord He that maketh Beth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroyes the world for he maketh this sense They lyed like the Lord. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is none holy like the Lord. He that makes Caph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world for he maketh this sense There is no holiness in the Lord. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord our God is one Lord. He that makes Daleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world for he bringeth the sense to this The Lord our God is a strange God c. In Chagig fol. 77. col 3. they speak more of the letter Jod and so doth Midras Tillin in Psal. 114. In Deut. 32. 18. this little letter is written less then it self in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet preserved in that quantity and not altered and observed so by the Masorites 2. Yet could they not for all their care but have some false Copies go up and down amongst them through heedlesness or error of transcribers In Shabb. fol. 15. col 2. they are disputing how many faults may be in a part of the Bible and yet it lawful to read in The books of Hagiographa say they If there be two or three faults in every lea◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He may mend it and read The Books of Hagiographa they read not in their Synagouges as they did the Law and the Prophets therefore this is to be understood of a mans private reading and of his own Bible which if faulty there were true Copies whereby he might mend it and so read Nay in Taanith fol. 68. col 1. there is mention of a faulty Copy that was laid up in the publick records They found three books in the Court of the Temple The book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In one they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in two it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 33. 27. And they approved the two and refused the one In one they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in two it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 24. 5. They approved the two and refused the other In one they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in two it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They approved of the two and resused the other That alteration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the second mentioned the Babylonian Gemarists and Massecheth Sopherim per. 1. say was one of the thirteen alterations that the Septuagint made in the Law for Ptolomy King of Egypt Which seems to argue that as they translated the Bible into Greek in which they made thousands of alterations from the text so that they copied an Hebrew copy for him and in that made these and this that was found in the Court of the Temple a transcript of that Copy 3. In every Synagogue they had a true Copy And it was their care every where to have their Bible as purely authentick as possible as may be seen by the curious rules that are given to that purpose in Massecheth Sopherim newly cited and Megillah For this they accounted their treasure and their glory And in the reading of the Law and the Prophets in the Synagogue it was their great care that not a tittle should be read amiss and for this purpose the Minister stood over those that read and oversaw that they read aright and from this as Aruch tells us he was called Chazan that is Episcopus or Overseer In Jerus Sotha fol. 21. col 3. the Samaritans are blamed by the Jews for wilfully corrupting their own Pentateuch R. Eliezer ben R. Simeon said I said to the Scribes of the Samaritans You have falsified your Law and yet reap no advantage by it for you have written in your Law By the plain of Moreh which is Sichem And was it not manifest enough without that addition that it was Sichem But you construe not a pari as we do It is said here The plain of Moreh and it is said elsewhere The plain of Moreh there it is no other but Sichem no more must it be here The addition cavilled at which is Sichem is so in the Samaritan Pentateuch now extant at Deut. 11. 30. But amongst all the wickedness that Christ and his Apostles laid
verum bonum truth and goodness so the whole tenor of Scripture doth run upon these two and they are indeed the sum of all as Psal. 25. 10. and 40. 12. and 36. 5. and 138. 2. Hos. 2. 19. c. Now Christ being the substance of the promises which had the original from grace and their performance in truth they being in him yea and in him Amen the Evangelist saying that he dwelt among us full of grace and truth holdeth out that he was the performance and accomplishment of all the promises of grace and the truth of all the types and prophecies before the Law and under it that tended to such a purpose and in him was the fulness of that mercy and truth that the Patriarchs Prophets and holy men looked after and he the whole tenor scope and subject of the Scriptures SECTION III. S. LUKE CHAP. I. The Conception and Birth of Iohn the Baptist and of Christ foretold by the Angel Gabriel c. Ver. 5. THere was in the days of ††††††Herod written with Câ—eth in the beginning signifieth fear or trembling as the trembling cowardise of Gedeons souldiers named the well Harod Judg. 7. 1. c. But the Syr. Arab write this with He. Herod the King of Judea a certain Priest named Zacharias of the course of Abiah and his wife was of a a a a a a John Baptist of the Priestly line both by Father and Mother the Daughters of Aaron and her name was b b b b b b The Seventy call wife of Aaron the first Priest by the same name Exod. 6. 23. Elizabeth 6. And they were c c c c c c Such couples were Abraham and Sarah Isaac and Rebeccah Elkanah and Hannah both righteous and a long time childless both righteous before God walking in all the Commandements and Ordinances of the Lord blameless 7. And they had no child because that d d d d d d Throughout the Scripture want of Children is ascribed to the woman Elizabeth was barren and they were both now e e e e e e An Hebraisme as Gen. 18. 11. 1 Kings 1. 1. c. well striken in years 8. And it came to pass that while he executed the Priests Office f f f f f f The Worship of God in the Temple was said to be before him Exod. 23. 17. Lev. 1. 3. 11. And the ark being the representation of Christ is called bis face Psal. 105. 4. yea even God himself Psal. 132. 5. before God in the order of his course 9. According to the custome of the Priests Office his lot was to burn Incense when he went into the Temple of the Lord. 10. And the whole multitude of the people were praying without at the tine of Incense 11. And there appeared unto him an ¶ ¶ ¶ ¶ ¶ ¶ Compare the appearing of the Angel Gabriel to Daniel about the time of Incense Dan. 9. 21. Angel of the Lord standing on the right side of the Altar of Incense 12. And when Zacharias saw him g g g g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the LXX to express Pharaohs trouble upon his dream Gen. 41. 8. and his Servants upon theirs Gen. 40. 6. Compare Judg. 6. 22. 13. 22. Dan. 8. 17. Joâ— 4. 14. he was troubled h h h h h h As Gen. 15. 12. and fear fell upon him 13. But the Angel said unto him fear not Zacharias for thy prayer is heard and thy wife Elizabeth shall bear thee a Son and thou shalt call his name ††††††John the same with Jochanan so frequent in the Old Testament as 1 Chr. 3. 19. 6. 9. 12. 12. 26. 3. and 2 Chron. 17. 15. 23. 1. and 28. 12. Jer. 40. 8. John 14. And thou shalt have i i i i i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 3. 22. The Arab addeth thou shalt have great joy joy and gladness and k k k k k k As Gen. 21. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the LXX for it Lev. 10 5. Numb 6. 3. Esay 5. 11. and 28. 7. c. which sometimes signifieth Wine as Num. 28. 7. but most commonly any thing that will cause drunkenness Wine of fourty days old is called Shekar saith R. Menohem on Lev. 10. and so the Chaldee paraphraseth it Numb 6. 3. and 28. 7. Judg. 13. 4. But any thing that will make one dunk is called Shekar whether it be made of Corn Honey or Fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Lev. 10. D. Krinch in Miclol Brucioli his Italian and the French express it by Cervisia Ale or Bear many shall rejoyce at his birth 15. For he shall be great in the sight of the Lord and shall drink neither wine nor l strong drink and he shall be filled with the Holy Ghost ¶ ¶ ¶ ¶ ¶ ¶ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Moses Act. 7. 20. Jer. 1. 5. even from his Mothers womb 16. And many of the Children of Israel shall he turn to the Lord their God 17. And he shall go before in the spirit and power of m m m m m m Heb. Elijahâ— 1 Kings 17. c. and there turned by the LXXâ— Elion but in Mal. 4. 5. the Hebr. hath it Eliah and the LXX Elias Elias to turn the hearts of the Fathers to the Children and the disobedient ¶ ¶ ¶ ¶ ¶ ¶ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In or by the wisdom to the wisdom of the just to make ready a people prepared for the Lord. 18. And Zacharias said unto the Angel whereby shall I know this for n n n n n n As Gen. 18. 12. I am an old man and my wife well stricken in years 19. And the Angel answering said unto him I am o o o o o o Dan. 8. 29. 9. 21. Gabriel that stand in the presence of God and p p p p p p This relateth to his assuming a visible shape am sent to speak unto thee and to shew thee these glad tidings 20. And q q q q q q So a sign is given to Ahaz with a Behold Isa. 7. 14. compare Ezek. 3. 26. behold thou shalt be dumb and not able to speak until the day that these things shall be performed because thou believest not my words which shall be fulfilled r r r r r r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 2. 23. at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8. 23. in their season 21. And the people waited for Zacharias and marvelled that he tarried so long in the Temple 22. And when he came out * * * * * * At the first burning of Incense the Priests miscarried Lev. 10. and thus that right which the Jews value for the highest of all legal offerings beginneth
so long and not given to the World before Adam Enoch Noah Eber c. were not circumcised because to them a fixed and setled place for the Church to reside together was not designed but when such a one is designed to Abraham then circumcision is given also The Land of Canaan was bequeathed to Sem by his father Noah the occasion was because Cham and his Son Canaan derided Noahs nakedness as he lay asleep in the midst of his Tent when therefore that Land is to be setled upon the right heirs of Sem to which God in the Prophetick spirit of Noah intended it a seal and an assurance thereof is given in that member which had been derided by Canaan to his loss of that Land and to his perpetual slavery This was a main reason why Males alone were circumcised and why in that member because a male alone and that member in him was so derided Other reasons of the institution of the Ceremony and only for masculines and in that part might concur for instruction such as are given by Lumbard Aquinas Biel Lyra and others but that they were not of the nature or essence of the Sacrament and that this forementioned was the vigor and spirit of it may be concluded by these two things First That Circumcision concerned not the children of Israel only but the whole seed of Abraham For those children of his by his Concubines that lived in Arabia as Ismaelites Dedanites Medianites Midianites Shuhites Amalekites and the rest were circumcised as well as Israel in Palestina Those Countries whither Abraham had sent them to inhabite were once in the possession of Canaanites till he obtained them by conquest of the four Kings Gen. 14. and thither he sendeth them with the seal of Circumcision upon them which gave them interest in the Land there as well as Isaac had elswhere Abraham taught his children and his houshold after him to keep the way of the Lord Gen. 18. 19. which though this off-spring of his in Arabia did not long in other things yet in circumcision it did So that from hence may result the observation of another end and reason of the institution of this Ceremony namely for distinction not of Israel from other Nations as Lyranus would have it but of the seed of Abraham from all other people Secondly Howsoever all the Israelites dwelling before the coming of our Saviour out of the Land of Canaan as both of the Babylonian and Grecian dispersion used Cicumcision in Heathens Lands and used it lawfully yet it was because their claim and interest to the Land of Canaan did still continue nay this was one reason why it held up some store of years after Christ his coming and ascension but when Jerusalem was destroyed and their lease of that Land of promise either expired or forfeited or both then did this seal of it fall and come to ruine also and might not lawfully be used ever after and when they must for ever relinquish the Land they must for ever also relinquish this seal or Ceremony that had assured it This well considered will cause us also to observe First That the interest of Israel in the holy Land began to shake when baptism came to shoulder out Circumcision Secondly That John most properly preached much of the Kingdom of Heaven for their earthly one began to cease when baptism began to extinguish Circumcision As Circumcision it self had relation to the inheritance of the Land of the Canaanites so the fixed time for the administration of it namely the eighth day seemeth also to have some aim and respect to the same thing For seven nations were in that Land which the Children of Abraham were to subdue and dwell in their stead Canaanites Hittites Hivites Perizzites Girgashites Amorites and Jebusites Deut. 7. 1. Josh. 3. 10. In correspondency to this number of seven Nations that were to be subdued Jericho the first field fought in that Land is compassed seven days and seven times the seventh day And in like answerableness every child of Abraham for seven days was like the children of those seven Nations but on the eighth day he was to receive circumcision the pledge of that interest and claim that he had in that Land which those seven Nations had usurped This then was the ground-work and Original of that Sacrament that every Son of Abraham might bear in his body the seal of the inheritance of the Land of promise and the badge of distinction from all other people and that this visible sign might make him strive after the invisible grace which it sealed the inheritance of Heaven and walking as the peculiar of the Lord. From which appropriated and restrictive ends of the Rite the necessity of the changing of it at the coming of Christ doth plainly appear for when there was to be no more distinction betwixt the children of Abraham and other people and no one land more peculiarized then another but of every Land and Nation he that feareth God and worketh righteousness is accepted of him that badge of appropriation and seal of singularity must either clean come to nothing or become unnecessary Now that baptism did succeed in the stead thereof some reasons may be given As first because the Sacraments of the New Testament were to be gentle and easie in stead of the smart and burdensom ones of the Law Secondly Because God would comply with men even in their own common custom of washing children when they are newly born Ezek. 16. 4. 9. and turn the common to a sacred use thereby to catch and win them the more But thirdly this one main reason may serve for all namely the near correspondency that is between the Sacrament and the thing signified and the full significancy that the element beareth of the grace that it signeth forth To which fourthly might be added that baptism took place in the Christian Church to fulfil the types and predictions that had gone before of it under Moses Law and before As in the flood and Ark 1 Pet. 3. 21. in the passage through the red Sea and Jordan 1 Cor. 10. 2. in the purifications and sprinklings at the Sanctuary But especially in four remarkable particulars was this fore-signified and typed out in a special manner First In Jacobs admission of the preserved Sichemites to his family and communion Gen. 35. 2. And Jacob said to his houshold and to all that were with him Put away the strange Gods that are among you and be clean and change your garments Wherein he injoyneth them three things for their admission to his Church 1. To relinquish their idolatry 2. To wash or baptize their bodies for so must the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make your selves clean be understood and so it is well rendred by Aben Ezra Especially 3. Since he giveth order for the changing of their garments All three containing the cleansing of their minds bodies and cloaths And there observe first that when Circumcision in the
They had both the same end repentance For though our Christian baptism is called the Baptism for remission of sins Act. 2. 38. c. and a great deal of preeminence of this above that of John picked as is thought out of that title yet is it no more then what is said of the baptism of John Mark 1. 4. Fourthly Whereas it is commonly said that one end of our Saviours being baptized was that he might sanctifie our baptism how can this be supposed if he received not our baptism but one different from it Fifthly The Disciples were baptized with no baptism but that of John for Christ baptized them not and who other should do it cannot be imagined and therefore if this of ours be more excellent then Johns we have a better baptism then the Apostles that first administred it Sixthly and lastly Howsoever the Schools without any stumbling do hold rebaptization of those that had received the baptism of John this crosseth their own tenet that his was a degree above the washings under the Law for their imperfection was shewed by their reiteration and in this they make his to differ nothing at all And whereas it is said Act. 19. 5. that some that were baptized with the baptism of John upon Pauls instruction of them were baptized in the Name of the Lord Jesus it was rather their renewing to their baptism then their baptism to them and not that they took any other then that of John but that they now began to entertain and apply it to the right intent As it may be exemplified in circumcision in any heathen son of Abraham as in Jethro for an instance He was circumcised while he was an unbeliever because he was a Midianite a child of Abraham now when he came to be a convert and imbraced the true Religion he was not to be circumcised again for that was not possible but he then began to know and apply the right use and meaning of his circumcision and so was renewed to it and not it to him Or those words When they heard this they were baptized in the name of the Lord Jesus may be understood to be the words of Paul and not of Luke as see Beza in loc This phraze of baptizing with the Holy Ghost sheweth first the restoring of the Holy Ghost which long ago was departed from Israel and gone up Secondly The abundance and plenteousness of that gift when it should be exhibited that it should be as water poured upon them as the word is used Joel 2. 28. Thirdly It sheweth whither all the washings and purifyings of the Law aimed and had respect namely to the washing and purging of men by the Holy Ghost §. You. That is some of you as 1 Sam. 8. 11. He will take your sons that is some of them or You that is the people as Deut. 18. 15. The Lord shall raise to thee a Prophet that is to thy people and unto him you shall hearken that is the Nation of your posterity §. And with fire From Isa. 4. 4. The Lord shall wash the filthiness of the Daughter of Zion and purge the blood of Jerusalem out of the middest thereof by the spirit of Judgment and by the spirit of burning It is easily to be resolved what John meaneth here by fire seeing our Saviour himself hath applied the other part of his speech to the coming down of the Holy Ghost on Pentecost day when we know he appeared in the visible shape of Tongues of fire Act. 2. Now Christs baptizing in this manner with fire was 1. That the giving of the Holy Ghost might fully answer the giving of the Law both for time and manner for both were given at Pentecost and both in fire 2. To express the various operations of the Holy Ghost which are fitly resembled and represented by the effects of fire As 1. To inlighten with knowledge 2. To inflame with zeal 3. To burn up corruption 4. To purifie the nature 5. To turn the man to its own qualification of sanctity as fire maketh all things that it seiseth like it self 3. To strike terror in the hearts of men lest they should despise the Gospel and to win reverence to the Holy Ghost for fear of the fire 4. Hereby was clearly and fully shewed the life and significancy of the sacrifices under the Law upon whom there came a fire from Heaven intimating that they are lively sacrifices and accepted who are inflamed by the Holy Ghost from above And thus the two elements that have and shall destroy the world water and fire hath God been pleased to use for the benefit and salvation of his chosen Vers. 17. Whose fan is in his hand By the fan in the hand of Christ the most Expositors understand the power of judgement that God the Father hath committed to him For the Father judgeth no man but hath committed all judgement to the Son Joh. 5. 22. And thus some take it for an argument against security to all and others against Apostasie to those that have been baptized with the Holy Ghost and that as the Baptist in the former words hath told what Christ would do at his first coming and appearance so in these what he will do at his second but I rather adhere to the interpretation of them that by the Fan of Christ understand the Gospel and his preaching and publication of the same and that upon these reasons First Because unless it be thus taken we have not here any testimony at all given by the Baptist to the people concerning that part of the Office of Christ. Now that being a matter of so great importance as that the Prophets do more insist upon the preaching of Christ and his power in the Gospel then upon any other thing that concerned him in the work of Redemption and this being in several respects more regardable then his baptizing with the Holy Ghost it cannot be imagined that John should omit to bear witness of him for such a thing nay it had been to neglect to bear witness of him for the chief thing of all Secondly Because the Gospel or the Word of God is the proper touchstone that trieth and differenceth betwixt gold and dross truth and falshood pure and vile and this is the instrument wherewith he confoundeth every strong hold that exalteth it self against himself Isa. 11. 4. 2 Thes. 2. 8. Revel 1. 16. 2. 16. And Thirdly Because John speaketh of Christ as he should presently shew himself among them as it is apparent in the verse preceding and not as he should shew himself at the end of the world §. His floor If these words and those that follow be applied to the whole Church in all places and at all times in general the application may be very profitable and pertinent as giving warning to all men to bring forth the fruits of repentance for fear of the judgement to come and so the end of this verse may be of the same use
by any of Sems sons was now past because of the late conquest but only of Aram the youngest who had no chalengers or children in the war of him was Eliezer descended who was Abrahams chief servant and whereas the title by Sems resignation was to descend to Abram and his heirs Eleazer was like to be next if Abram had no child of his own When this jealousie somewhat troubleth Abram God removeth it by the promise of a Son of his own Loyns and by a Covenant with sacrifice even of all manner of creatures that were to be sacrificed CHAP. XVI Abram assured of a son of his own body but not whether by Sarah or not taketh Hagar to compass the promise she wearied out by Sarai's strictness is travailing to her own Country Aegypt and by the way hath a vision of the Angel of the Covenant which was strange to her to have visions out of Abrams house therefore she called the Name of the Lord that spake unto her Thou art the God of vision for she said Did I here also look after a vision in a place so far distant from Abrams family And the well also where he spake unto her was called The well of the lively one of vision CHAP. XVII Circumcision instituted in Hebron and about the time of Easter the place and time of the year where and when the Baptist was born who was to bring in Baptism instead of Circumcision Abram and Sarah upon Circumcision saith Rabbi Menahem were as new creatures and therefore also must they have new names CHAP. XVIII The three Persons in the Trinity in the shape of three men appear to Abraham and dine with him and eat the First flesh that is mentioned eaten in all the Scripture Abraham beggeth for Sodom till he thought he had been gotten within the compass of righteous ones in Lots family and then he ceaseth CHAP. XIX The Son and the Holy Ghost come into Sodome to destroy it and now they are called Angels because they were sent by the Father Lots wife is struck dead with lightning and stiffened and fixed in the place where she stood and of a salt and brackish smell and therefore called a pillar of salt Sodom destroyed by a strange fire and the memorial of so great a Judgment preserved to this day by as strange a water Jordan before that time had an issue further but from that time it pleased God to stop it and to lay that valley up on a fatal pool Lot had two Daughters at the least that perished in the fire and brimstone as well as he had two that escaped It is observable how soon after the institution of Circumcision those Cities came to destruction which so hideously abused that member wherein the Covenant for the land was sealed CHAP. XX. XXI Abraham flitteth into the Land of the Philistims that Isaac might be born out of the Land of Canaan properly so called for the greater mystery to his birth God himself cometh in visible form as chap. 18. Sarah hath once a greater measure of the Spirit of Prophesie than Abraham namely in the matter of casting out the bond woman and her son There is good probability of Ismaels salvation Abraham consecrateth a grove at Beersheba that he might have hallowed wood for his sacrificing fires as well as holy fire for his sacrifices CHAP. XXII Abraham passed through ten temptations and the sacrificing of his son the last and greatest CHAP. XXIII When Rebeceahs son is risen in the last Chapter Sarah sets in this The first foot of Land and all the Land that Abraham hath in Canaan in possession is only a place of burial God by this very thing drawing him and his to look after the spiritual part of the promise CHAP. XXV At what time Abraham married Keturah is uncertain the Text hath laid it after Isaacs marriage because it was fit that all the actions of Abraham which any whit concerned the promise should be handled first and together before the other which either did not at all or did it the less But that Abraham was married to this woman long before Isaacs marriage or Sarahs death is probable upon these conjectures 1. He that held it strange to have a son at an hundred years old it is not like he would marry at an hundred and forty 2. In chap. 24. 36. when the servant is to make the match for Isaac he saith that Abraham had given all his estate to Isaac which had been unnecessary to mention had he had no more children but Ismael who was gone from his house long before Abrahams disposing of his sons into the East Countries or Arabia was not upon usurpation but upon just claim by conquest chap. 14. All these Countries were of the Land of Canaan and of the promise and therefore are circumcised ones seated in them instead of Canaanites When the Text hath recited these sons of Abraham and their settlement it bringeth him and Ismael to their graves Not that they died before the birth of Jacob and Esau as the Text hath laid it for Abraham lived till they were fifteen years old and Ismael till they were at their climacterical year of sixty three but now hath Moses no more to say of them and therefore he concludeth their story at once Esau born all hairy over like a Kid but of a reddish colour and therefore they called him Esau Factus made and perfected already as having both his beard and pubes as soon as he was born In a sore year of famine in the Land Esau selleth his birth-right for want of meat CHAP. XXVI The famine that had caused him to part with his birth-right causeth Isaac his father to part out of the Land of Canaan The Philistims Africans by descent Gen. 10. 14. and tawny like them do soon espy the beauty of Rebeccah a white woman CHAP. XXVII Isaac being arrived at the age of one hundred and thirty seven years at what age Ismael his brother had died by his example beginneth to think of his own death and to dispose himself for that He sendeth Esau to hunt for venison for a trial whether he should bless him or no for missing of venison before he had lost his birth-right and if he miss to day as he did then it would be a sure sign that he must lose the blessing And so though Isaac had passed away the main blessing at unawars yet when Esau cometh home sped of a prey he seeth that it was the will of God he should have some blessing and so blessed him also Esaus garments in which Jacob obtained the blessing were the garments of the Priesthood which belonged to the first born CHAP. XXIX XXX Jacob stronger than three men and rolleth away the stone from the wells mouth alone which they could not do with all their strength united he is deceived by Laban by a suborned person and imbraced Leah thinking he had imbraced Rahel as he deceived his father by a suborned person
of writings behind them indited by the Spirit others that have lived in after times indued with the same gift of Prophecy have taken those ancient pieces in hand and have flourished upon them as present past or future occasions did require To this purpose compare Psal. 18. 1 Sam. 22. Obadiah and Jer. 49. 14. and 1 Chron. 16. and Psal. 96. and 105. and 2 Pet. 2. and the Epistle of St. Jude So this piece of Ethan being of incomparable antiquity and singing of the delivery from Egypt in after times that it might be made fit to be sung in the Temple it is taken in hand by some divine Pen-man and that ground-work of his is wrought upon and his Song set to an higher key namely that whereas he treated only of the bodily deliverance from Egypt it is wound up so high as to reach the Spiritual delivery by Christ and therefore David is so often named from whence he should come SECTION III. The words of the Hebrew Midwives not a lye but a glorious confession of their saith THEY were Hebrew Midwives but Egyptian Women For Pharaoh that in an ungodly Councel had devised and concluded upon all ways whereby to keep the Israelites under would not in such a design as this use Israelitish women who he knew were parties in the cause against him but he intrusteth it with women of his own Nation They are named for their honour as Mark 14. 9. that wheresoever the Gospel or the Doctrine of Salvation should be Preached this faith and fact of theirs should be published in memorial of them The Midwives said unto Pharaoh Because the Hebrew women are not as the Egyptian women for they are lively c. These words of theirs proceed from the same faith from whence had proceeded their work of charity the childrens preservation And so far are they from being a lye that they are so glorious a confession of their faith in God that we find not many that have gone beyond it And the things they spake of so far from false that they were most admirably and miraculously true and really done They saw in very deed the immediate hand and help of God plainly and really shewed to the Hebrew women in their labour and that whereas other women naturally in that case are weak fainting and long in pain these were strong lively and soon delivered For as the strength of the promise shewed it self in the Males of Israel in that the more they were pressed under servitude and afflicted the more were they able for generation v. 2. Act. 7. 17. So did the strength of the promise shew it self upon the women in that they were delivered of their children with a supernatural and extraordinary ease and quickness Therefore the Midwives boldly stand out to Pharaoh to the venture of a Martyrdom and plainly tell him that since they were not in travel as other women but lively and strong and had soon done it could be nothing but the immediate hand of God with them which hand they are resolved they will not oppose for all his command lest they should be found to fight against God For this confession so resolutely and gloriously made before Pharaoh and for their fact answerable God made them houses because they feared him vers 21. that is married them into the Congregation of Israel and built up Israelitish Families by them SECTION IV. Moses his birth supernatural Exod. 2. 2. MOSES was born when his mother by the course of nature was past child-bearing For if Levi begat Jochebed at an hundred years old which is hardly to be conceived as Gen. 17. 17. yet is Jochebed within two of fourscore when she bare Moses But it was more than probable that she was born long before Levi was an hundred unless we will have Levi to be above half a hundred years childless betwixt the birth of Merari and Jochebed And thus the birth of Moses was one degree more miraculous than the miraculous and supernatural birth of the other children of the Hebrew Women and so was his brother Aarons not much less wondrous She then having a goodly child at so great an age saw the special hand of God in it and therefore labours his preservation against Pharaohs decree for by Faith she knew he would be preserved for some special instrument of Gods glory but the manner of his preservation she knew not yet SECTION V. Our Saviours allegation of Exod. 3. 6. in Luke 20. 37. cleared MOSES in Midian under the retiredness of a Pastoral life giveth himself unto contemplation of divine things in one of those raptures God himself appeareth visibly to him in deed and that in a flaming fire now he is about to perform the promise as he appeared to Abraham when he made it and it came to pass when the Sun went down and it was dark behold a smoaking furnace and a burning Lamp that passed between those pieces In the same day the Lord made a Covenant with Abraham Gen. 15. 17 18. The words which Christ here useth to Moses in the bush he urgeth again to the Jews whereby to evince the Resurrection Luke 20. 37. And that the dead are raised even Moses shewed at the bush when he calleth the Lord the God of Abraham the God of Isaac and the God of Jacob for he is not a God of the dead but of the living which words indeed do infer the resurrection as they lie in themselves but far more clearly if they be laid to and compared with the Jews own doctrine and position Rabbi Simeon Ben Jochai saith the holy blessed God nameth not his name on the righteous in their life but after their death as it is said to the Saints that are in the earth Psal. 16. 3. When are they Saints When they are laid in the earth For all the days that they live the holy blessed God joyneth not his name to them And why Because the holy blessed God trusteth them not that evil affections will not make them to err but when they be dead the holy blessed God nameth his name upon them But behold we find that he nameth his name on Isaac the righteous whilst he liveth for so he saith to Jacob I am the Lord God of Abraham thy father and the God of Isaac Rabbi Barachiah and our Doctors our Doctors say He saw his dust as it was gathered upon the Altar and Rabbi Barachiah saith since he was blind of his eyes he is reputed as dead because he was shut up in the midst of the house Rabbi Tanch in Gen. 28. Rabbi Menahem in Exod. 3. SECTION VI. The power of Miracles Habbak 3. 2. and Act. 19. 2. explained THE gift of Prophesie or Foretelling things to come had been in the Church since the fall of Adam and now are Miracles added because of unbelief For observe that when Moses saith Behold they will not believe the Lord immediately answers What is that in thine hand This double faculty being given
the New Testament beside and by how the more frequently in this Story It is used in reference to the twelve Apostles alone Chap. 1. 15. it is used here in reference to the whole hundred and twenty and to the whole number of believers Chap. 2. 46. Now the reason why the Evangelist doth so often harp upon this string and circumstance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of their conversing together with one accord may be either in respect of the twelve and one hundred and twenty or in respect of all the believers First The Apostles had been exceedingly subject in the lifetime of Christ to quarelsomness and contention about priority and who should be the chiefest as Mark 9. 34. Mark 20. 24. Yea even at the very Table of the Lords last Passover and Supper Luke 22. 24. And therefore it hath its singular weight and significancy and sheweth a peculiar fruit of Christs breathing the Holy Ghost upon them Joh. 20. 22. when it is related that they now so sweetly and unanimously converse together without emulation discord or comparisons Secondly The 108 Disciples were in a subordinate or lower form in regard of some particulars to the twelve Apostles and yet was there no heart-burning scorning or envying no disdaining defying or controlling of any one towards another but all their demeanor carried in the unity of the Spirit and the bond of Peace Thirdly If those two places in Chap. 2. 46. 5. 12. be to be applied to the whole multitude of believers of the latter there may be some scruple the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there doth singularly set out the sweet union that the Gospel had made among them though they were of several Countries several conditions and several Sects yet in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in singleness of heart as they did convenire in the tertio of the Gospel so did they convenire affectionately inter se. And this began to be the accomplishment of those prophesies that had foretold the peacemaking of the Gospel as Esa. 11. 6. 60. 18. 65. 25. 66. 42. Zeph. 3. 9. c. and it was an eminent fruit of Christs doctrine Joh. 15. 12. of his prayer Joh. 12. 17. and of his legacy Joh. 14. 27. Vers. 2. Cloven Tongues like as of fire Vers. 3. They began to speak with other Tongues §. Of the gift of Tongues The confusion of Tongues was the casting off of the Heathen Gen. 11. For when they had lost that language in which alone God was spoken of and preached they lost the knowledge of God and Religion utterly and fell to worship the Creature in stead of the Creator Rom. 1. Two thousand two hundred and three years had now passed since that sad and fatal curse upon the world the confusion of Languages and millions of souls had it plunged in Error Idolatry and Confusion And now the Lord in the fulness of time is providing by the gifts of Tongues at Sion to repair the knowledge of himself among those Nations that had lost that Jewel by the confusion of Tongues at Babel The manner of exhibiting this gift was in Tongues of fire that the giving of the Holy Ghost at the initiating of the Christian Church might answer and parallel the giving of the Law at the initiating of the Jewish and so it did both in time and manner that being given at Pentecost and in appearing of fire and so likewise this as was said before Vers. 5. And there were dwelling at Ierusalem Iews c. It was indeed the Feast of Pentecost at this time at Jerusalem but it was not the Feast of Pentecost that drew those Jews from all Nations thither First It was not required by the Law that these Jews that dwelt dispersed in other Nations should appear at Jerusalem at these Feasts Secondly It was not possible they should so do for then must they have done nothing else but go up thither and get home again Thirdly These Jews are said to dwell at Jerusalem and they had taken up their residence and habitation there but those that came up to the Festivals stayed there but a few days and so departed to their own homes The occasion therefore of these mens flocking so unanimously from all the Nations of the world was not the Feast of Pentecost but the general knowledge and expectation of the whole Nation of the Jews that this was the time of Messias his appearing and coming among them This they had learned so fully from the Scriptures of the Old Testament especially from Dan. 9. that both the Gospel and their own writers witness that this was the expectation of the whole Nation that the Messias was now ready to appear In the Scripture these passages assert this matter Luke 2. 26. 38. 3. 15. 19. 11. and Joh. 1. 20 21. In the Hebrews own writings we may find divers that speak to the same matter as that The Son of David shall come about the time when the Romans have reigned over Israel nine months from Mic. 5. 3. that his appearing shall be under the second Temple that it shall be not very long before Jerusalem should be destroyed and many such passages fixing the time of the Messias his coming to the very time that Jesus of Nazaret did appear and approve himself to be the Christ as may be seen in Sanhedrin cap. Helek Galat. lib. 4. Jeronym a Sancta Fide Mornaeus de Veritat Christ. rel And this so clearly and undeniably that when the wretched and blasphemous Jews cannot tell what to say to their own Doctors that assert the time so punctually agreeable to the time of Christs appearing they have found out this damnable and cursed way to suppress that truth as to curse all those that shall be industrious to compute these times for they have this common execration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let their spirit burst or expire that compute the times And to these assertions of the Jews own Authors concerning this opinion of their Nation we may add also the testimony of Suetonius affirming the very same thing Percrebuerat Oriente toto saith he vetus constans opinio esse in fatis ut eo tempore Judea profecti rerum potirentur In Vespas And so likewise Tacitus Pluribus persuasio inerat antiquis sacerdotum literis contineri eo ipso tempore fore ut valesceret Oriens profectique Judea rerum potirentur Histor. lib. 5. That is An old and constant opinion had grown through the whole East that it was foretold that at that time some coming out of Judea should obtain the rule of things And many were perswaded that it was contained in the old records of the Priests that at that very time the East should prevail and some coming out of Judea should obtain the rule which though the blind Authors apply to Uespasian and Titus their obtaining of the Empire yet there can be no Christian eye but will observe that this opinion that was so prevalent
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
quarter let us take our prospect outward as we have done from the two sides we have been upon before As you stood on the middle of this wall Millo lay before you and there might you see besides the Kings stables and other buildings the Pool of Siloam and the Kings Gardens On the left hand was the descent of Acra and the buildings of Jerusalem upon it on the right hand the rising of Sion and the stairs that went up into the City and by which the King came down to Shallecheth and so into the Temple And as you rose higher was the place of the Sepulchers of Davids family and another Pool Neh. III. 15 16. CHAP. VI. The North-Gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tedi or Tadde ON the North-side to which we are now come there was but one gate as there was but one on the East quarter which was situate just in the middle of the wall between the East and West end of it but how to give it its right-name there is some dispute a a a Misnajoth in Octavo in Midd. Some write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teri with r which signifieth moistness or purulency because that they of the Priests whose seed went from them by night went through this gate to bath themselves from that uncleanness But the reading of old hath been C. â—emper ibid. pag. 13. so resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with d Tedi b b b Talm. Bab. Aruch or as some vowel it c c c Bâ—xâ— Talm. â—â—x Tadde that Pisk Tosaphoth ad Middoth goeth about to give its Etymology He mentions a double notation namely that either it betokens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obscurity and shamefac'dness because of its rare use and passage and because the Priests that had suffered Gonorrhaea by night went out through it to the Bath with some shame and dejectedness Or that the word refers to Actors or Poets and he produceth a sentence in which by its conjunction with another word it seems so to signifie for other sense I know not to put upon it The sentence is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tragedians and Poets used it before the chief of the Captivity But what sense he would make of this Etymology I do not understand But be the notation of the word what it will the Talmud setteth two distinguishing marks upon the Gate it self for which it was singular from all the rest of the gates that we have mentioned d d d Talm. in Mid. per. 2. The first is that it had not so fair a rising Gate-house and chambers above it as the rest had but only stones laid flat over it and the battlement of the wall running upon it and no more And the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e Ibid. pet 1. That it was not a common and ordinary passage in and out as the other Gates were but only a passage upon occasion the uselessness whereof we shall have occasion to look at again ere it be long The Mount Moriah did afford some space of ground upon this side without the Wall and compass of the Holy ground which it did upon none of the sides beside for here was built the large and goodly Tower of Antonia which we shall survey by and by whereas on every one of the other sides the incompassing Wall that closed in the Holy ground did stand near upon the very pitch and precipice of the hill So that looking about you as you stood out at this Gate this Tower Antonia stood on your left hand and spoyled your prosect on that side and you could see nothing that way but it Before you was Mount Sion and the goodly buildings of the Kings Palace and other houses upon the bending toward the East angle was the place called Ophel or Ophla the habitation of the Nethenims Neh. III. 26. and when Ophla was turned East then was there the horse-gate and water-gate before the Temple Thus lay the Mountain of the Lords House incompassed with the City round about and enclosed with a fair and high Wall which separated it from the common ground On the one side of it lay Sion the seat of the King on the other side Jerusalem the habitation of the people and the Temple and its service in the middle between even as the Ministery is in mediation betwixt God and his people That Wall that encompassed it had eight gates of goodly structure and beauteous fabrick all of one fashion save only that the North and East gates were not topped the one in height and the other in fashion as the other were At all these gates were Porters by day and at five of them were guards by night as we shall observe hereafter the access to them on the East and West was by a great ascent but facilitated by steps or causeys for the peoples ease and for the coming up of the Beasts that were to be sacrificed of which there were some that came up dayly On the South side the ascent was not so very great yet it had its rising in the like manner of access as had the other On the North what coming up there was it was more for the accommodation of the residents in the Tower Antonia than for the entrance into the Temple the North gate Tedi being of so little use as hath been spoken At any of the Gates as you passed through the entrance if self through which you went was ten cubits wide twenty cubits high and twelve cubits over six of which cubits were without the Holy ground and six within and as you entred in at the East gate had you seen the ground before any buildings were set in it or any thing done to it but only the building of this Wall you might have seen the hill rising from the East to the West in such an ascent that the Western part of it was very many cubits higher than where you stood as we shall have occasion to observe as we pass along This bank was once well stored with bushes and brambles Gen. XXII 13. and afterward with worse briers and thorns the Jebusites who had it in possession till David purchased it for divine use and structure that we are looking after Here was then a poor threshing floor of Ornan the Jebusite but afterward the habitation of the God of Jacob A place and fabrick as sumptuous and eminent as it was possible for man and art and cost to make it the glory of the Nation where it was and the wonder of all the Nations round about it but in fine as great a wonder and monument of desolation and ruine as ever it had been of beauty and gloriousness Before we step further toward the survey of it as it stood in glory we must keep yet a while along this Wall about which we have been so long and observe some buildings and beauties that joyned and belonged to iâ— besides the Gates that we have surveyed in it alread
Solomon will spare me as he did Abiathar For that â—he laying hold of the Altar in this kind had a Vow in it for the future as well as a present safety might be argued from the nature of the Altar which made holy what touched it and from the very circumstance of laying hold upon it But Joab to the wilful murder of Abner and Amasa had added contempt and opposal of the King upon Davids Throne which figured him that was to Reign over the House of Israel for ever and therefore unfit to escape and uncapable to be any such votary 4. A cubit above the first rising of the horns of the Altar the square narrowed a cubit y Mid. ubi supr Ataym ubi supr again and so was now but four and twenty cubits every way and so held on to that flat of it on the top where the fire lay The cubits-ledge that the abatement made to be as a bench round about was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place whereupon the Priests went and stood about the Altar to lay on the pieces of the Sacrifice or to stir them as they lay in the fire And this helpeth us to judge concerning the manner and fashion of the horns spoken of last namely that they did not rise directly upright higher than the Altar it self for then it had been impossible for the Priest to go about the Altar upon this ledge for the horns would have hindred if they had risen a full cubit square up hither but their form is to be conceived as was said before namely that they rose indeed up even with this ledge but they so sharpened and bended outward when they came level with it that the Priests had passed between them and the Altar From the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circuit of the Altar upward which was four cubits was that part which more peculiarly was called Harel and Ariel Ezek. XLIII 15. And Harel was four cubits and from Ariel upwards were the four horns He had described the gradual risings of the Altar hitherto in the Verses before in these characters and descriptions Vers. 13. The bottom shall be a cubit and the breadth a cubit This was the Foundation of which we have spoken a cubit high and a cubit broad And the border thereof by the edge thereof round about a span The edge of this Foundation was not sharp as are the edges of stone steps but it was wrought as are the stone borders of our Chimney-hearths with a border of a span over and so the blood that was poured upon this Foundation could not run off to the Pavement but was kept up that it might run down at the holes fore-mentioned into the Common-shore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus was the top of the Altar The top of the Altar was also finished with such another bordering Vers. 14. And from the bottom upon the ground even to the lower settle two cubits Not that the Foundation called here the lower settle was two cubits thick in the flatness of it as it lay upon the ground for the Verse before saith that the bottom was but a cubit but that from this Foundation there arose a slope rising a cubit height which was somewhat thicker than the body of the Altar presently above it and so from the ground to the top of this rising where the square narrowed were two cubits and from the top of this sloping where the square narrowed to the Circuit was properly but four cubits but from the Foundation five And so though the Talmud speaketh differently from the Prophet when it saith the Foundation or lower settle was but one cubit high and he two and when it saith the height from the lower to the higher settle or from the Foundation to the circuit was five cubits and the Prophet saith but four yet do they both mean but one and the same thing but understood as hath been spoken namely the one taketh the Foundation or lower settle barely as it lay flat upon the ground and the other takes it with this cubital slope rising from it made leaning a cubit height to the body of the Altar and this interpretation helpeth to understand that which David Kimchi professeth he cannot tell what to make of and that is why the upper settle which was narrower by two cubits in the square is called the greater and the lower which was larger in the square is called the lesser The reason whereof is this because the upper though it were less in compass yet was larger in bredth because this leaning slope rising that we speak of took up a good part of the bredth of the lower and so the walk upon it was not so clear and large as it was upon the other And then the Prophet tells us that when the body of the Altar was thus risen six cubits high to the upper settle which the Talmudicks call the circuit That thence Harel was to be four cubits and from Ariel and upward the four horns There a a a Kimch in loc â—â—â—â—t Lemp in Mid. p. 97. are some that conceive that Harel and Ariel are indeed but one and the same word though so diversly written from whom I cannot much differ as to point of Grammar because the Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do admit of such alternancy in the language yet me thinks the difference of the words should hold out some difference of the sense and Harel to signifie the Lords Mountain and Ariel the Lords Lion upon the Mountain the lower part at the horns more properly Harel and the upper more properly Ariel But since the Text gives the b b b Vid. R. Sol. ibid. name Ariel to all that part that was from the Root of the horns upward we shall not much stick upon it The word Harel if you will construe it the Mountain of the Lord David Kimchi tells you that it is as much as to say The House of the Lord and because they served other Gods in every place upon high Hills this which was the Hill of the Lord was but four cubits high And if you will take the word Ariel our Rabbins of happy memory saith he say the Altar was called Ariel or the Lords Lion because the holy fire that came down from Heaven couched on it like a Lion The word Ariel doth also signifie one exceeding strong 2 Sam. XXIII 20. and so doth Arel Esai XXXIII 7. But take it whether way you will here either for a strong thing or for the Lords Lion the Altar was very properly so called either because of the devouring of many Sacrifices Lion like or because of the great strength and prevalency the people had by Sacrifice the Lord owning them wonderfully in that service whilest gone about according to his Will or because of the strong Lion Christ whom the Altar and Sacrifices did represent Jerusalem and especially Zion the City where David Dwells is also called Ariel the strong one or the Lion of
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
man who shall make an Idol or molten Image and both the one and the other answered Amen And so of the rest And at last Turning their faces to Gerizim they began with the blessing Blessed is the man who shall continue in all the words of the Law and the Answer on both sides is Amen Turning their faces to Ebal they pronounce the curse Cursed is every one that shall not continue in all the words of the Law and the answer from both sides is Amen c. In like manner Christ here having begun with blessings Blessed Blessed thundereth out curses Wo Wo Luke VI. 24 25 26. That which many do Comment concerning the octonary number of Beatitudes hath too much curiosity and little benefit It hath that which is like it among the Jews For thus they write b b b b b b Midr. Tillin upon Psal. 1. R. Sol. upon Esa. V. There is a Tradition from the School of R. Esaiah ben Korcha that twenty blessings are pronounced in the book of the Psalms and in like manner twenty Woes in the book of Esaiah But I say saith Rabbi that there are two and twenty blessings according to the number of the two and twenty letters c c c c c c Baal Tâ—rin upon Gen. XII Abraham was blessed with seven blessings d d d d d d Targ. upon Ruth III. These six are blessed every one with six blessings David Daniel and his three companions and King Messias VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the pure in heart HArken O Pharisee all whose praise lies in outward cleanness How foolish is this boasting of a Jew e e e e e e Bab. Schaâ— fol. 13. 1. Come and see saith R. Simeon ben Eleazar how far the purity of Israel extends it self when it is not only appointed that a clean man eat not with an unclean woman but that an unclean man eat not with an unclean man that a Pharisee that hath the Gonorrhea eat not with a comon person that hath the Gonorrhea VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the Peacemakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Peah cap. 1. hal 1. Making peace between neighbours is numbred among those things which bring forth good fruit in this life and benefit in the life to come VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Think not that I am come to destroy the Law c. I. IT was the opinion of the Nation concerning the Messias that he would bring in a new Law but not at all to the prejudice or damage of Moses and the Prophets But that he would advance the Mosaic Law to the very highest pitch and would fulfil those things that were foretold by the Prophets and that according to the Letter even to the greatest pomp II. The Scribes and Pharisees therefore snatch an occasion of cavilling against Christ and readily objected that he was not the true Messias because he abolished the Doctrines of the Traditions which they obtruded upon the people for Moses and the Prophets III. He meets with this prejudice here and so onwards by many arguments as namely 1. That he abolished not the Law when he abolished Traditions for therefore he came that he might fulfil the Law 2. That he asserts that not one Jota should perish from the Law 3. That he brought in an observation of the Law much more pure and excellent than the Pharisaical observation of it was which he confirms even to the end of the Chapter explaining the Law according to its genuine and spiritual sense VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verily I say unto you I. SUCH an asseveration was usual to the Nation though the syllables were something changed g g g g g g Bab. Bâ—rac fol. 55. 1. A certain Matron said to R. Judah bar Allai Thy face is like to a Swineherd or an Usurer To whom he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In truth both is forbidden me The Gloss there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In truth is a manner of speech used in swearing II. But our Saviour useth this phrase by the highest divine right 1. Because he is Amen the faithful witness Rev. II. 14. 2 Cor. I. 20. See also Esa. LXV 16. and Kimchi there 2. Because he published the Gospel the highest truth Joh. XVIII 37 c. 3. By this asseveration he doth well oppose his divine oracles against the insolent madness of the Traditional Doctors who did often vent their blasphemous and frivolous tales under this seal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They speak in truth and wheresoever this is said say they it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Tradition of Moses from Sinai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One jot The Jerusalem Gemarists speak almost to the same sense h h h h h h Sanhedr fol. 20. 3. The book of Deuteronomy came and prostrated it self before God and said O Lord of the Universe Thou hast wrote in me thy Law but now a Testament defective in some part is defective in all Behold Solomon endeavours to root the letter Jod out of me to wit in this Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall not multiply wives Deut. XVII 5. The holy blessed God answered Solomon and a thousand such as he shall perish but the least word shall not perish out of thee R. Honna said in the name of R. Acha the letter Jod which God took out of the name of Sarai â—ur Mother was given half to Sara and half to Abraham A Tradition of R. Hoshaia the letter Jod came and prostrated it self before God and said O eternal Lord Thou hast rooted me out of the name of that holy woman The Blessed God answered Hitherto thou hast been in the name of a woman and that in the end Viz. in Sarai but henceforward thou shalt be in the name of a man and that in the beginning Hence is that which is written And Moses called the name of Hoshea Jehoshua The Babylonians also do relate this translation of the letter Jod out of the name of Sarai to the name of Joshua after this manner i i i i i i Sanhedr fol. 107. 1. The letter Jod saith God which I took out of the name of Sarai stood and cried to me for very many years how long will it be ere Joshua arise to whose name I have added it You have an Example of the eternal duration of this very little letter Jod in Deut. XXXII 18. where in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is written even less than it self and yet it stands immortal in that its diminutive state unto this very day and so shall for ever k k k k k k Bab. Taanith fol. 21. 2. There is a certain little City mentioned by name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Derokreth which by reason of the smalness of it was called Jod in the Gloss. l l l l l l Fol.
we have produced is plain and without any difficulty as if he should say It is an old Tradition which hath obtained for many ages VERS XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I say unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I say the words of one that refutes or determines a question very frequently to be met with in the Hebrew Writers To this you may lay that of Esaiah Chap. II. vers 3 And he will teach us of his ways c. When Kimchi writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Teacher is King Messias And that of Zacharias Chap. XI vers 8. Where this great shepherd destroys three evil shepherds namely the Pharisee and the Saduâ—ee and the Essene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That whosoever is angry with his brother without a cause c. First let us treat of the Words and then of the Sentences With his Brother The Jewish Schools do thus distinguish between a Brother and a Neighbour that a Brother signifies an Israelite by nation and blood a Neighbour an Israelite in religion and worship that is a Proselyte The Author of Aruch in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Son of the Covenant writes thus The Sons of the Covenant these are Israel And when the Scripture saith If any ones Ox gore the Ox of his Neighbour it excludes all the Heathen in that it saith of his Neighbour Maimonides writes thus t t t t t t in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ch. 2. It is all one to kill an Israelite and a Canaanite Servant for both the punishment is death But an Israelite who shall kill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A stranger inhabitant shall not be punished with death because it is said Whosoever shall proudly rise up against his Neighbour to kill him Ex. XXI 14. And it is needless to say he shall not be punished with death for killing a Heathen Where this is to be noted that Heathens and stranger Inhabitants who were not admitted to perfect and compleat Proselytism were not qualified with the title of Neighbour nor with any privileges But under the Gospel where there is no distinction of Nations or Tribes Brother is taken in the same latitude as among the Jewes both Brother and Neighbour was that is for all professing the Gospel and is contradistinguished to the Heathen 1 Cor. V. 11. If any one who is called a Brother And Mat. XVIII 15. If thy Brother sin against thee c. ver 17. If he hear not the Church let him be a Heathen But Neighbour is extended to all even such as are strangers to our religion Luk. X. 29 30 c. He shall be guilty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words signifying guilt or debt to be met with a thousand times in the Talmudists Es. XXIV v. 23. They shall be gathered together as Captives are gathered into prison Where R. Solomon speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guilty of Hell unto Hell which agrees with the last clause of this verse Of the Councel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Sanhedrin that is of the Judgment or Tribunal of the Magistrate For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgment in the clause before is to be referred to the Judgment of God will appear by what follows Raka 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word used by one that despiseth another in the highest scorn very usual in the Hebrew Writers and very common in the mouth of the Nation u u u u u u Tanchum fol. 5. col 2. One returned to repentance his wife said to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raka if it be appoynted you to repent the very girdle wherewith you gird your self shall not be your own x x x x x x Id. fol. 18. col 4. A Heathen said to an Israelite Very sutable food is made ready for you at my house What is it saith the other To whom he replied swines-flesh Raka saith the Jew I must not eat of clean beasts with you y y y y y y Midras Tillin upon Psal. CXXXVII A Kings daughter was married to a certain durty fellow He commands her to stand by him as a mean Servant and to be his Butler To whom she said Raka I am a Kings daughter z z z z z z Id. fol. 38 col 4. One of the Scholars of R. Jochanan made sport with the teaching of his Master but returning at last to a sober mind Teach thou saith he O Master for thou art worthy to teach for I have found and seen that which thou hast taught To whom he replied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raka thou hadst not believed unless thou hadst seen a a a a a a Bab. Berac fol. 32. 2. A certain Captain saluted a religious man praying in the way but he saluted him not again He waited till he had done his prayer and saith to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raka It is written in your Law c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into Hell fire The Jews do very usually express Hell or the place of the damned by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gehinnom which might be shewn in infinite examples The manner of speech being taken from the vally of Hinnom a place infamous for foul Idolatry committed there for the howlings of Infants roasted to Molech filth carried out thither and for a fire that always was burning and so most fit to represent the horror of Hell b b b b b b Bab. Erubhin fol. 19. 1. There are three doors of Gehenna one in the Wilderness as it is written They went down and all that belonged to them alive into Hell Num. XVI 33. Another in the Sea as it is written Out of the belly of Hell have I called thou hast heard my voice Jon. II. 2. The Third in Jerusalem as it is written Thus saith the Lord whose fire is in Sion and his furnace in Jerusalem Esai XXXI 9. The Tradition of the School of R. Ismael Whose fire is in Sion this is the Gate of Gehenna The Chaldee Paraphrast upon Esai ch XXXIII ver 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gehenna eternal fire c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gehenna of eternal fire We come now to the sentences and sense of the Verse A threefoid punishment is adjudged to a threefold wickedness Judgment to him that is angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without cause Judgment also and that by the Sanhedrin that calls Raka Judgment of Hell to him that calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fool. That which is here produced of the threefold Sanhedrin among the Jewes pleases me not because passing over other reasons mention of the Sanhedrin is made only in the middle clause How the Judgment in the first clause is to be distinguished from the Judgment of the Sanhedrin in the second will very easily appear from this Gloss and Commentary of the Talmudists Of not killing c c c c c
which God forbid as it was to Abraham from whom proceeded Ismael and to Isaac from whom proceeded Esau. His sons said unto him Hear Israel the Lord our God is one Lord as in thy heart there is but one so in our hearts there is but one At that time our father Jacob began and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed be the Name of the Glory of his Kingdom for ever and ever The Rabbins said What shall we do Shall we say this Doxology Our Master Moses said it not Shall we not say it Our Father Jacob said it Therefore it was appointed to say it softly c. You see how very publick the use of this Doxology was and how very private too Being a Response it was pronounced in the Temple by all with a loud voice being an ejaculation it was spoken in the Phylacterical prayers by every single man in a very low voice And you see how great an agreement it hath with the Conclusion of the Lords prayer For thine is the Kingdom c. III. As they answered Amen not at all in the publick prayers in the Temple so they seldom joyned it to the end of their private prayers In the Synagogue indeed the people answered Amen to the prayers made by the Minister and also at home when the Master of the family blessed or prayed but seldom or indeed never any one praying privately joyned this to the end of his prayers And now to apply those things which have been said to the matter under our hands consider the following things 1. That this prayer was twice delivered by our Saviour first in this Sermon in the Mount when he was not asked and afterwards when he was asked almost half a year after Luke XI 2. That this Conclusion is added in St. Matthew For thine is the Kingdom c. But in St. Luke it is not In St. Matthew is added moreover the word Amen but in St. Luke it is wanting Upon the whole matter therefore we infer I. That Christ in exhibiting this form of prayer followed a very usual rite and custom of the Nation II. That the Disciples also receiving this form delivered to them could not but receive it according to the manner and sense of the Nation usual in such cases since he introduced no exception at all from that general rule and custom III. That he scarcely could signifie his mind that this prayer should be universally and constantly used by any marks or signs more clear than those which be made use of For First He commanded all without any exception or distinction After this manner pray ye And When ye pray say Our Father c. Secondly As according to the ordinary custom of the Nation Forms of prayer delivered by the Masters to their Scholars were to be used and were used by them all indifferently and without distinction of persons so also He neither suggested any thing concerning this his prayer either besides the common custom or contrary to it Thirdly The Form it self carries along with it certain characters both of its publick and private and constant use It may certainly with good reason be asked why since Christ had delivered this prayer in such plain words in his Sermon upon the Mount this command moreover being added After this manner pray ye it was desired again that he would teach them to pray What had they forgotten that prayer that was given them there Were they ignorant that it was given them for a form of prayer and so to be used But this seems rather the cause why they desired a second time a form of prayer namely because they might reckon that first for a publick form of prayer since this might easily be evinced both by the addition of the Conclusion so like the publick Response in the Temple and especially by the addition of Amen used only in publick Assemblies therefore they beseech him again that he would teach them to pray privately and he repeats the same form but omits the Conclusion and Amen which savoured of publick use Therefore you have in the Conclusion a sign of the publick use by the agreement of it to the Response in the Temple and of the private by the agreement of it to the ejaculation in the Phylacterical prayers A sign of the publick use was in the addition of Amen a sign of the private use was in the absence of it a sign of both in the conformity of the whole to the custom of the Nation Christ taught his Disciples to pray as John had taught his Luke XI 1. John taught his as the Masters among the Jews had theirs by yeilding them a form to be used by all theirs daily verbatim and in terms VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They disfigure their faces THAT is they disguised their faces with ashes as he heretofore upon another cause 1 King XX. 38. f f f f f f Taanith c. 2 In the publick fasts every one took ashes and put upon his head g g g g g g Juchasin f. 59 They say of R. Joshua ben Ananiah that all the days of his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his face was black by reason of his fastings h h h h h h Bab. Sotah fol. 12. 1. Why is his name called Ashur 1 Chron. IV. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because his face was black by fastings Here let that of Seneca come in i i i i i i Epist. 5. This is against nature to hate easie cleanliness and to affect nastiness VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But thou when thou fastest anoint thy head c. FOR those that fasted neither anointed themselves nor washed k k k k k k Joma cap. 8. hal 1. On the day of expiation it was forbidden to eat to drink to wash to anoint themselves to put on their Sandals to lye with their wives But the King and the Bride may wash their faces and a midwife may put on her Sandals See the l l l l l l Fol. 77. 2. Babylonian Gemara here See also the Babylonian Talmud in the Tract m m m m m m Fol. 12. 2. 8 132. Taanith concerning other fasts and the fasts of private men They were wont to anoint their bodies and heads upon a threefold reason I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For â—iner dress n n n n n n Hieros in Maasar Sheni fol. 53. 2. Schab fol. 12. 1 Anointing is permitted to be used on the Sabbath whether it be for ornament or not for ornament On the day of expiation both are forbidden On the ninth day of the month Ab and in the publick fasts anointing for dress is forbid anointing not for dress is allowed II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They anointed themselves often not for excess or bravery or delight but for the healing of some disease or for the health of the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o
there were Israelites only and no Priests or Levites nor on the other hand that there ever was a Sanhedrin wherein there were only Priests and Levites and no Israelites The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore or the Scribes seem in this place to denote either the Levites or else together with the Levites those inferior ranks of Priests who were not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Chief Priests And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders may be the Israelites or those Elders of the Laity that were not of the Levitical Tribe Such an one was Gamaliel the present President of the Sanhedrin and Simeon his Son of the Tribe of Judah VERS XXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He calleth the Lord the God of Abraham c b b b b b b Shemoth rabba fol. 159. 1. WHY doth Moses say Exod. XXXII 13. Remember Abraham Isaac and Jacob R. Abin saith the Lord said unto Moses I look for ten men from thee as I looked for that number in Sodom Find me out ten righteous persons among the people and I will not destroy thy people Then said Moses behold here am I and Aaron Eleazar and Ithamar Phineas and Caleb and Joshua but saith God these are but seven where are the other three When Moses knew not what to do he saith O Eternal God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do those live that are dead Yes saith God Then saith Moses if those that are dead do live remember Abraham Isaac and Jacob. VERS XLII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Lord said unto my Lord c. WHereas St. Matthew tells us c c c c c c Matt. XXII 46. That no man was able to answer him a word to that Argument whereby he asserted the Divinity of the Messias it is plain that those evasions were not yet thought of by which the Jews have since endeavoured to shift off this place For the Talmudists apply the Psalm to Abraham the Targumist as it seems to David others as Justin Martyr tells us to Hezekia which yet I do not remember I have observed in the Jewish Authors His words are in his Dialogue with Tryphon d d d d d d Pag. 250. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not ignorant that you venture to explain this Psalm when he had recited the whole Psalm as if were to be understood of King Hezekiah The Jewish Authors have it thus e e e e e e Sanhedr fol. 148. 2. Sem the great said unto Eleazar Abraham's servant when the Kings of the East and of the West came against you what did you He answered and said The Holy blessed God took Abraham and made him to sit on his right hand And again f f f f f f Nedarim fol. 32. 2. The Holy blessed God had purposed to have derived the Priesthood from Shem according as it is said thou art the Priest of the most high God Gen. XIV but because he blessed Abraham before he blessed God God derived the Priesthood from Abraham For so it is said And he blessed him and said Blessed be Abraham of the most high God possessor of Heaven and Earth and blessed be the most high God Abraham saith unto him who useth to bless the servant before his Lord Upon this God gave the Priesthood to Abraham according as it is said The Lord said unto my Lord sit thou on my right hand And afterward it is written the Lord sware and will not repent thou art a Priest for ever for the speaking for so they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Melchizedech Midras Tillin and others also in the explication of this Psalm referr it to Abraham Worshipful Commentators indeed VERS XLVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That desire to walk in long robes IN Garments to the feet which their own Rabbins sufficiently testifie g g g g g g Bava bathra fol. 57. 2. R. Johanan asked R. Banaah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what kind of Garment is the inner garment of the Disciple of the wise men It is such an one that the flesh may not be seen underneath him The Gloss is It is to reach to the very sole of the foot that it may not be discerned when he goes bare-foot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the Talith that the Disciple of the wise wears that the inner Garment may not be seen below it to an hand bredth What is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke XV. 22. the first Robe Is it the former robe that is that which the Prodigal had worn formerly or the first i. e. the chief and best robe It may be quaeried whether it may not be particularly understood the Talith as what was in more esteem than the Chaluk and that which is the first Garment in view to the beholders h h h h h h Sanhedr fol. 44. 1. I saw amongst the spoils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Babylonish Garment Jos. VII Rabh saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a long Garment called Melotes The Gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Talith of purest Wool CHAP. XXI VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Until the times of the Gentiles be fulfilled JERUSALEM shall be troden down of the Gentiles until the times of the Gentiles be fulfilled And what then in what sense is this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until to be understood Let every one have his conjecture and let me be allowed mine I am well assured our Saviour is discoursing about the fall and overthrow of Jerusalem but I doubt whether he touches upon the restauration of it Nor can I see any great reason to affirm that the times of the Gentiles will be fulfilled before the end of the world it self But as to this controversie I shall not at present meddle with it And yet in the mean time cannot but wonder that the Disciples having so plainly heard these things from the mouth of their Master what concerned the destruction both of the place and nation should be so quickly asking Lord wilt thou at this time restore the Kingdom to Israel Nor do I less wonder to find the Learned Beza expounding the very following Verse after this manner Then shall there be the signs in the Sun c. That is after those times are fulfilled which were alloted for the salvation of the Gentiles and vengeance upon the Jews concerning which St. Paul discourses copiously Rom. XI 25 c. When indeed nothing could be said clearer for the confutation of that Exposition than that of Vers. 32. Verily I say unto you this generation shall not pass away till all be fulfilled It is strange this should be no more observed as it ought to have been by himself and diverse others when in truth these very words are as a gnomon to the whole Chapter All the other passages of the Chapter fall in with Matth. XXIV and Mark XI where we have placed those Notes that were proper and shall
truth that death is the wages of sin yet is it not to be understood so much of those very pangs whereby the Soul and Body are disjoyned as the continuation of the divorce betwixt Soul and Body in the Grave VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou wilt not leave my Soul in Hell IT is well know what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in Greek Authors viz. the state of the dead be they just or unjust And their Eternal state is distinguished not so much by the word it self as by the qualities of the persons All the just the Heroes the followers of Religion and Vertue according to those Authors are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades but it is in Elysium in joy and felicity All the evil the wicked the unjust they are in Hades too but then that is in Hell in torture and punishment So that the word Hades is not used in opposition to Heaven or the state of the blessed but to this world only or this present state of life which might be made out by numberless instances in those Authors The Soul of our Saviour therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descended into Hell i. e. he passed into the state of the dead viz. into that place in Hades where the Souls of good Men went But even there did not God suffer his Soul to abide separate from his body nor his body to putrifie in the Grave because it was impossible for Christ to be holden of those bands of death seeing his death was not some punishment of sin but the utmost pitch of obedience he himself being not only without sin but uncapable of committing any VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let me speak freely c. IT is doubted whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred I may or let me If that which R. Isaac saith obtained at that time viz. Those words my flesh shall rest in hope teach us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That neither worm nor Insect had any power over David u u u u u u Mâ—dr Till fol. 13. 4. then was it agreeable enough that St. Peter should by way of Preface crave the leave of his Auditory in speaking of David's being putrified in the Grace and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well rendred let me But I may pleaseth me best and by this Paraphrase the words may be illustrated That this passage Thou shalt not leave my soul in Hell c. is not to be applied to David himself appears in that I may confidently averr concerning him that he was dead and buried and never rose again but his Soul was left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the state of the dead and he saw corruption for his Sepulchre is with us unto this day under that very notion that it is the Sepulchre of David who dyed and was there buried nor is their one syllable any where mentioned of the Resurrection of his body or the return of his soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the state of the dead I cannot slip over that passage w w w w w w Hieros Chaâ—ig fol. 78. 1. R Jose ben R. ben saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David dyed at Pentecost and all Israel bewailed him and offered their Sacrifices the day following VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Lord said unto my Lord. c. SEEING St. Peter doth with so much assurance and without scruple apply these words to the Messiah it is some sign that that Comment wherewith the later Jews have gloz'd over this place was not thought of or invented at that time Glossing on the words thus The Lord said unto Abraham sit thou on my right hand x x x x x x Sanhedr fol. 108. 2. Sem the great said unto Eleazar when the Kings of the East and of the West came against you how did you do He said unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God took up Abraham and made him sit at his right hand He threw dust upon them and that dust was turned into Swords Stubble and that Stubble was turned into Darts so it is said in David's Psalm the Lord said unto my Lord sit thou at my right hand Where the Gloss very cautiously notes that these words The Lord said unto my Lord are the words of Eleazar whose Lord of right Abraham might be called y y y y y y Nederim fol. 32. 2. R. Zechary in the name of R. Ismael saith God had a purpose to have drawn the Priesthood from Sem according as it is said he was the Priest of the Most high God But when he pronounced his blessing of Abraham before his blessing of God God derived the Priesthood from Abraham For it is said and he blessed him saying Blessed be Abraham of the Most High God possessor of Heaven and Earth and blessed be the Most High God Abraham saith unto him doth any one put the blessing of the Servant before the blessing of his Lord Immediately the Priesthood was given to Abraham As it is said The Lord said unto my Lord sit thou on my right hand It is written afterward thou art a Priest for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the words of Melchizedek who had not placed his blessings in due order And forasmuch as it is written And he was a Priest of the Most High God it intimates to us that he was a Priest but his seed was not Can we think that this Gloss was framed at that time when St. Peter so confidently as though none would oppose him in it applied this passage to the Messiah which also our Saviour himself did before him to the great Doctors of that Nation and there was not one that opened his mouth against it Matth. XXII 44. VERS XXXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Baptised every one of you in the name of Iesus Christ. BEZA tells us That this doth not declare the Form of Baptism but the scope and end of it Yet this clause is wanting in the Syriack Interpreter Wherever he might have got a Copy wherein this was wanting yet is it not so in other Copies But to let that pass What he sayeth that this doth not declare the Form of Baptism is I fear a mistake for at that time they Baptised amongst the Jews in the name of Jesus although among the Gentiles they Baptised in the Name of the Father and the Son and holy Ghost that Jesus might be acknowledged for the Messiah by them that were Baptised than which nothing was more tenacionsly and obstinately denyed and contradicted by the Jews Let the Jew therefore in his Baptism own Jesus for the true Messiah and let the Gentile in his confess the true God three in one VERS XLI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were added about three thousand souls AND Chap. IV. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About five thousand To which I would referr that passage in Psal. CX 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
26. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All his pleasure There is a dispute in the place newly quoted whether it be lawful to alienate a Synagogue from its sacred to a common use and it is distinguisht betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Synagogue of one man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a public Synagogue And upon permitting that the former may be alienated but the later not there is this story which I have newly quoted objected to the contrary and this passage further added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Alexandrians build that Synagogue at their own charge which doth both attest to what our sacred Historian mentions of a Synagogue of Alexandrians at Jerusalem and argues that they were divers Synagogues here spoken of one of the Libertines another of the Cyrenians and so of the rest which may be so much the more credible if that be true which is related in the same place viz. that there were CCCCLXXX Synagogues in Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And them of Cilicia Saint Paul seems to have been of this Synagogue but of the School of Gamaliel for the Jewish youth sent out of far Countreys to Jerusalem for education being allotted to this or that Synagogue chose this or that Master for themselves according to their own pleasure Saint Paul had been brought up in a Greek Academy from his very childhood viz. that of Tarsus I call Tarsus both an Academy and a Greek one too upon the credit of Strabo who speaks thus concerning it f f f f f f Geogr. lib. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarsus was built by the Argives that wandred with Triptolemus in the search of 10. And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They of Tarsus had so great a love to Philosophy and all liberal Sciences that they excelled Athens Alexandria and if there were any other place worth naming where the Schools and disputes of Philosophy and all human arts were maintained Hence is it so much the less strange that Saint Paul should be so well stockt with the Greek Learning and should quote in his discourses the Poets of that nation having been educated in so famous an University from his very youth VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it had been the face of an Angel GOD himself by a miracle bears witness to the innocence of this holy man and shews he had done no wrong to Moses when he makes his face shine as Moses's had formerly done and gave him an Angelical countenance like that of Gabriel for if he had said that Jesus should destroy that place c. he had but said what Gabriel had said before him CHAP. VII VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Abraham when he was in Mesopotamia g g g g g g Beresh Rabba fol. 32. 3. ABRAHAM is like the friend of a King who when he saw the King walking in darksome Galleries gave light to him by a window which when the King saw he said unto him because thou hast given me light through a window come and give me light before my face So did the Holy Blessed God say to Abraham because thou hast given light to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of my Mesopotamia and its Companious come and give light to me in the Land of Israel Whether or no it be worth the while to enquire why God should term it my Mesopotamia as also what should be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her Consorts or Companions yet can I not but take notice that this adjunct doth once and again occur in the writings of the Jews h h h h h h Ib. fol. 48. 1. O seed of Abraham my friend I took thee from the ends of the Eurth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. from Mesopotamia and her Companions i i i i i i Ib. fol. 66. 1. Who is he among you that feareth the Lord This is Abraham who walketh in darkness Who came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Mesopotamia and her Consorts and knew not whither like the man that dwelleth in darkness It is written indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it should be out of Spain but I correct it by the authority of the Aruch and indeed the very sense it self corrects it The Gloss hath nothing but this trifling passage in it I have found the interpretation of Mesopotamia viz. that it is the name of a City in Aram Naharaim The Geographers do indeed distinguish betwixt Mesopotamia and Babylon or Chaldaea So in Ptolomys fourth Table of Asia to omit other authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Country of Babylon is bounded on the South lieth Mesopotamia c. And yet Babylon may in some measure be said to be in Mesopotamia partly because it lay between the two Rivers Euphrates and Tigris but especially according to the propriety of Scripture Language because it was beyond the River Which we may take notice was observed by the Vulgar Interpreter in Josh XXIV 3. where what in the Hebrew is I took your Father Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the other side of the flood he hath rendred it I took your Father Abraham De Mesopotamiae finibus from the borders of Mesopotamia Josephus speaking of Abraham and his removing from his Country hath this passage k k k k k k Antiqu. lib. 1. cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Wherefore the Chaldeans and other Mesopotamians moving tumults against him he thought fit to remove his seat c. Where we see the Chaldeans amongst others are called those of Mesopotamia Nor indeed without cause when as Eratosthenes in Strabo tells us l l l l l l Lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that Mesopotamia with the Country of Babylon is contained in that great compass from Euphrates and Tigris And so perhaps the Rabbin newly quoted distinguisheth that that is Mesopotamia which he makes to be called by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Mesopotamia is Charran where the worship of God had been kept up in the family of Nahor and which had been the native Country and breeder up of eleven Patriarchs And so let 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her Consorts Babylon and Chaldea for in what other signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here can be taken in I cannot well tell In that Stephen speaks of God appearing to Abraham while he was yet in Chaldea before he removed to Charran when Moses rather ascribes that passage to Terah his Father Gen. XI he speaks with the Vulgar according to the commonly received opinion of his Countrymen Who not only taught that Abraham acknowledged and worshipt the true God even while his Father Terah worshipped Idols bur further that Terah was so zealous an Idolater that he delivered his son Abraham to Nimrod to be cast into a fiery furnace We have the tale in Bereshith Rabba * * * * * * Fol. 42. 2. ridiculous
be dissolved Any one may be ready to say upon it as Ahab doth to Benhadad That which my Lord sent to me for at the first I will do but this second thing I cannot do The first thing proposed To look for the day of God I shall willingly agree to but to hasten the day of God this is a hard saying For who as the Judge standeth before the door dare invite him in Who dares say as Laban to Abrahams servant Come in thou blessed of the Lord come in why standest thou without The generality of men thinketh the day of God hasteneth fast enough of it self and that there is little need to hasten it And yet that very consideration is a great perswasive so to do I am sure it is so argued Matth. XXV Behold the Bridegroom cometh go forth to meet him Not sit still till he come up to you for he is coming but because he is coming go forth to meet him It was a noble confidence and valour in David that when Goliath came out against him he ran and made hast to meet him And he had but coursely incountred that great giant had he not had that confidence and valour That man or woman will but coldly incounter death and judgment that sit still till death and judgment come upon them and never make out to meet them that when the Judge stands at the door have no mind of his entring and coming in It were worth disputing how far a good man may be willing to die or how far unwilling but I shall not enter upon that at this time It is past all dispute that every one should be preparing to die and to meet the Judge when he cometh He standeth at the door it is happy to be prepared against he cometh in Let us all leave our thank-offerings at the Judges altar for his great patience and long-suffering towards us that he is still standing at the door and hath not broken in upon us that his Patience is not outwearied by us after our so great exercising of it And let us ever carry the words of the Text sounding in our ears and hearts That the Judge standeth at the door beholding all our actions beholding all our hearts noting and observing all we do to demand an account of us at his day of Judgment A SERMON PREACHED AT S. MARIES Cambridge Octob. 7. 1655. MATTH XXVIII 19. Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost SEven things may be taken notice of from these words at first sight I. A permission and commission to bring the Gospel among the Gentiles The Apostles had been tied up before Matth. X. 5. Jesus sent forth the twelve and commanded them saying Go not into the way of the Gentiles But now he inlargeth them II. The end of this inlargement to bring the Gentiles in to be Disciples So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as we shall see anon III. The way to initiate them for Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them Disciples by baptizing them IV. The form of the administration of Baptism In nomine Patris c. In the Name of the Father and of the Son and of the Holy Ghost V. This is the fourth establishment of Baptism The first was in the hand of John Secondly Christ himself was baptized Thirdly The Disciples baptized in his Name Joh. III. 22. Joh. IV. 2. Fourthly Here in the Text is the full establishment of it VI. The Doctrine of the Trinity is in the Text and professed in every Baptism VII The Office of Ministers To teach and administer the Sacraments Two Heresies especially misconstrue this Text Anabaptism and Socinianism For I must call that Heresie that unchurches all Churches and ungods God I shall not intangle my self in these disputes only consider the sense and propriety of the Text as before us and that in these parts named First I shall consider the Apostles commission to fetch in the Gentiles This is called a Mystery Ephes. III. 4 5 6 c. Whereby when ye read ye may understand my knowledge in the Mystery of Christ. Which in other ages was not made known unto the sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit That the Gentiles should be fellow-heirs and of the same body and partakers of his promise in Christ by the Gospel c. This is the great business in the Prophets To bring thy sons from far All the Ends of the Earth shall see the Salvation of God c. In a word this is a great monument of the Riches of grace that when the Gentiles had lain rejected so long as two and twenty hundred years so deep as to commit all sin and not know of sin so inslaved as to adore Devils so far from the means of grace as that they never heard of it yet not length of time depth of sin power of Satan nor vastness of distance could hinder the light of the Gospel breaking in upon them O! the heighth depth bredth and length of the grace of God! Here is a large field to consider this Grace As first how the Gospel was slighted by the Jews yet this Grace was not worn out of patience but God sends it also to the Gentiles And secondly how it was brought to them that cared not to come to it I might speak here of our share of this grace who were Heathen It was good tidings to all people as to the Romans Chap. I. 6. Among whom are ye also the called of Jesus Christ But I shall keep close to the words of the Text. I shall observe two things concerning this Commission I. The time when this Commission was given II. The work which the Apostles were to do by vertue of this Commission First The time Christ being now risen And the reasons why Christ took this time to deliver this Commission to his Apostles were these 1. One reason of it appears in the word Therefore In the 18 vers All power is given unto me in Heaven and in Earth Go ye therefore All power as Mediator He dispenced things before after his own Will by vertue of his Soverainty Rom. IX 18. Therefore hath he mercy on whom he will have mercy But add to this that now he had paid a price for the Heathens he had earned his wife as Jacob had conquered Satan that had them captive had exhibited a Righteousness to save the wickedest where they would apply it had broken down the partition wall between Jew and Gentile In Ephes. II. 13 14. But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our Peace who hath made both one and hath broken down the middle wall of partition between us And in vers 15. he shews you how Having abolished in his flesh the enmity even the Law of commandments contained in Ordinances c.
natural generation and that God would circumcise So was the Primitive institution of Baptism As it was used originally to admit Proselites so it is used in the Gospel to admit all Nations it was used then to denote washing from moral and legal pollution now under the Gospel to denote washing from natural and is of this everlasting use As washing in the Temple was a needful introduction into it so Christ ordained this that at our entrance into his Religion we might read our natural defilements and our cleansing from them Baptism is the Epitome of what comes to us from both Adams pollution from the first and purifying from the second These great doctrines are read in these primis elementis first elements the sum whereof is that if we intend to come into the Kingdom of Christ we must be purified 2. As it reads doctrines to us so it seals the truth of the promises It is a seal of the Covenant it is as a seal to a Deed. We put our seal two ways by believing and obeying God puts his three viz. by his oath Heb. VI. 17. by the blood of his Son and by the Sacraments These Sacraments are everlasting visible seals and hence appears the reason of their continuance Circumcision is a seal Rom. IV. 11. And he received the sign of circumcision a seal of the righteousness of the Faith How was it a seal of the righteousness of the Faith Not to seal Abrahams righteousness but Gods truth and therefore it is called his Covenant It seald that righteousness that is by Faith So baptism is a seal likewise in the nature of circumcision Observe how Circumcision and the Passover answer to Baptism and the Lords Supper Circumcision Passover Seals of the Righteousness by Faith Baptism Lords Supper Of the life by Faith Now this seal being imprinted upon all in their admission to the Church 't is as much as if God should have said you coming into the administration of the Covenant here is my mark that I will perform all I promise 3. There is an obligatory end of it to engage them that are baptized on their part As a Covenant is of mutual obligation and so are seals As by circumcision a Jew was made debtor to the Law Gal. V. 3. I testifie to every man that is circumcised that he is a debtor to the whole Law So Baptism makes him that receives it debtor to the Gospel See the Text for this and vers 20. Teaching them to observe all things that I have commanded you It brings into the bond of the Covenant a man now becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A son of the Covenant Now the equity of this obligation lies in two things First in Christs institution It is equal that he lay obligation on all that come to serve him And secondly in the equity of the things themselves that are required 4. There is a privilegial end of Baptism It brings into the number of the owned people It badged out some to escape the wrath to come Matth. III. 7. When he saw many of the Pharisees and Sadduces come to his baptism he said unto them O generation of Vipers who hath warned you to flee from the wrath to come God makes a plain difference betwixt the Church and Pagans There are promises providences to this which belong not to them Now this rite gives admission into that Society It makes Disciples so the Text speaks by this they are admitted into the atrium of the Temple into the Court of the Church and stand no longer without among the strangers As the Sichemites by circumcision came into Jacobs family and came under his Promises and Providences Baptism brings the baptised person into the condition of Ruth puts us under the wings of the Almighty II. Ruth 12. Having spoken something to the Apostles Commission and Work and particularly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciple all Nations baptizing them observed how Baptism introduces into the School of Christ and upon this considered the nature of Baptism viz. that it is Doctrinal Sigillative Obligatory Privilegial I shall now make some Application on that and then proceed to the Form prescribed to be used in Baptism In the Name of the Father and of the Son c. Look back then in your thoughts upon the ends named and Observe hence I. The durableness of the Sacraments because these ends are durable Things of Divine Institution are as durable as their ends Both Sacraments now a days are at indifference nay some assert them needless As God complained of old that men made his Law a common thing so he may now take up the same complaint of his Sacraments And the reason is because men know not the nature of them But they rose with the Gospel and they must live with it because of such affinity betwixt them They hold forth the same doctrines with the Gospel and they are seals of the same promises As Circumcision and the Passover dured that Oeconomy so these Sacraments Baptism and the Lords Supper must indure as long as the Oeconomy of the Gospel and unless there be no Gospel or a new Gospel they must continue 1 Cor. XI 25. This Cup is the New Testament in my blood The New Testament in Christs blood must last with the New Testament And observe God would not lay by Circumcision and the Passover without other rites were brought in in their stead and one in the place of the other Baptism in the place of Circumcision the Lords Supper in the place of the Passover Let Anabaptists cavil and contend against this assertion as much as they will it is yet most true Christ laid down those and took up these and so one takes beginning at the end of the other as the two Testaments do and both like Cherubs wings reach from one side of the House of God to the other and meet in the middle Joshua's pillars in the water of Jordan and at Gilgal where the children of Israel ate the Passover must indure because the ends wherefore they were set up were to indure IV V Chapters of Joshua And so must the two Sacraments these monuments indure also because their ends indure viz. To seal Gods truth and our homage Learn O ye Candidates for the Ministry the perpetuity of Sacraments they are not for a moment they are not arbitrary It is sad to see what authority men take over the Sacraments Some Congregations have had none these fourteen years and what think these men of the Sacraments What light businesses indeed are they if men may thus dispose of them I wish God avenge not the quarrel of the seals of the Covenant And as he punished the Jews for suffering his Temple to lie waste I Hag. 9. so we may fear his punishments may light upon us for suffering his Sacraments to lie waste II. Hence we infer the lawfulness of admitting Infants to Baptism Look back to the three things last spoken of concerning the Sacraments that they
Matth. III. 7. When John saw Pharisees and Sadduces come to his baptism he said Who hath warned you to flee from the wrath to come By receiving Baptism they fled from Gods wrath that was coming upon the Jewish Nation So 1 Pet. III. 21. The like figure whereunto even Baptism doth now save us As the Ark saved Noah and his family from perishing in the general Deluge so Baptism the figure of that saved those that received it from the destruction that was then coming Would men look upon Baptism under this notion as it is a badge of preservation they would not need much perswading to baptize their children And thus I have considered the Disciples Commission and Work Go teach all Nations baptizing them I now come to the Form of Baptism In the Name of the Father and of the Son and of the Holy Ghost It is not unprofitable to observe how the Holy Ghost at the story of great actions doth oft intimate the Trinity Let us make man Let us confound their language And at the XVIII Chap. of Genesis you read of three men that stood by Abraham who are called afterward Jehovah And at the settling of the Service of the Tabernacle Num. VI. ad fin the Form of blessing that was prescribed to the Priests to use intimated a Trinity The Lord bless thee and keep thee The Lord make his face shine upon thee The Lord lift up his countenance upon thee But to spare more instances at Christs entry into the Ministry the Trinity is at his Baptism and now at the end of it he proclaims it and injoyns it to be profest at every Baptism Christ giveth no rules for the manner of Baptism but only this for that needed not it being known before The Anabaptist pleads that there is no precept for Infant-baptism I say it needed not and Christ took up Baptism as he found it If a Law be made in these words Let all the University come to S. Maries on the Sabbath it would be madness hereafter to say That there ought to be no Sermons there because there is no mention of them in the Law That is supposed in the Law as a thing common and known So Christ makes this Law that all Nations should be baptized he directs not in this Law how to Baptize nor who to be baptized because that was so well known to all already And you may observe that the Jews never wonder at Johns baptism as to the thing but all run to him to be baptized Matth. III. 5. There went out to him Jerusalem and all Judea and all the region round about Jordan and were baptized of him And John is questioned only what authority he had to baptize whether it was from Heaven or of Men. They would have said his Baptism had been from the Devil if it had been of the nature of a Monster never seen before No Baptism was well enough known to the Jews and both John and Jesus Christ took it up as they found it And the Form was the only new rule that he gave for the Ministration of it and that he did because it was necessary in the alteration of the Oeconomy into which Baptism was an Introduction There were three Forms of Baptism as used for introduction First The Baptism of Proselytes under the Old Testament these were baptized into the Profession of the Father not verbatim so said but reipsa it was so I shall not dispute how far holy men then acknowledged the Trinity But under the second Temple when that doctrine was more obscure their common appellation of God was Father Secondly Baptism in the Gospel was at first in the Name of the Son only though not under this title And this was doubly done by John and by the Apostles 1. John baptized in the Name of the Messias now coming Act. XIX 4. John verily baptized with the Baptism of Repentance saying unto the people that they should believe on him which should come after him that is on Christ Jesus John baptized half a year before he knew the person of the Messias John I. 31. I knew him not So those baptized by him knew not Jesus yet were baptized into the Messias Hence that Act. XVIII 25. Apollos spake and taught diligently the things of the Lord knowing only the baptism of John And such were those XIX Act. 2. that were baptized into Johns baptism but knew not whether there were any Holy Ghost They by their baptism took the badge of owning the Messias but knew not his person Thus John baptized into the Name of the Messias 2. The Apostles baptized into the Name of Jesus as true Messias That in III. John 22. is so to be understood After these things Jesus came and his Disciples into the land of Judea and there he tarried with them and baptized By the way we may take notice of two things First That Christ bids his Apostles here Go to the Gentiles yet they were not of divers years Act. XI 19. They that were scattered abroad upon the persecution that arose about Stephen travailed as far as Phenice and Cyprus and Antioch preaching the Word to none but unto the Jews only And Peter preached not to any else till he had the vision Act. X. The reason of which may be fetched from Act. I. 8. Ye shall be witnesses unto me both in Jerusalem and in all Judea and in Samaria and unto the uttermost part of the Earth By which words Christ commands them first to preach all Judea through before they preached to the uttermost parts of the Earth Secondly That Christ bids them baptize in the Name of the Father and of the Son and of the Holy Ghost yet they did baptize all the while they were in Judea in the Name of Jesus only Act. II. 38. Be baptized every one of you in the Name of Jesus Christ. VIII Chap. 16. They were baptized in the Name of the Lord Jesus So the XIX Chap. 5. When they heard this they were baptized in the Name of the Lord Jesus Now the reason of this was to seal Jesus for the Messias and true God The controversie was whether Jesus was the Messias hence Jesus Christ is so oft joyned together not so much to shew Christ a Saviour as to assert Jesus to be Christ. And for this end baptism among them was in the Name of Jesus And hence the Apostles benediction Grace and peace from God and Jesus Christ in their Epistles Where is the Holy Ghost says Socinus Not excluded though not nominated If satisfaction be given concerning Jesus that he is the Messias satisfaction is easie about his Spirit The Jews acknowledged the Spirit of Messias of a Divine Nature and acting even to be the Spirit of God that wrought the Creation So Zohar on Gen. I. 2. Now therefore that being the thing to be setled that Jesus was the Messias and Son of God the Apostle applies himself to that in the benediction and the other would follow of
conquer Hell then If he did what was it with What did his Soul there to conquer Hell How he conquered Hell and Death by dying and rising we can tell but how his Soul conquered with bare going thither who can tell you Or did he augment the torments of the Devils and damned That needed not nor indeed could it be done as I shall shew afterwards What then did Christs Soul there in its Triumph unless as He Veni vidi vici I came I saw I overcame it conquered Hell by looking into it Natura nihil facit frustra Nature does nothing in vain much less the God of nature And Christ in his life time never did spoke thought any thing in vain And it is unhansom to think that his Soul after death should go out of the bosom of his Father into Hell to do no body can imagine what For who can tell what it did in Triumphing there II. Was not Christ under his Humiliation till his Resurrection Was he not under it whilst he lay in the grave He himself accounts it so Psal. XVI 10. Thou wilt not suffer my Soul being in the state of separation my Body to see corruption to be trampled on by death to be triumphed over by Satan that yet had it there If you imagine his Soul triumphing or vapouring in Hell for I cannot imagine what it should do there unless to vapour how might Satan vapour again Thou Soul of Jesus dost thou come to triumph here Of what I pray thee Have I not cause to triumph over thee Have I not procured his death Banished thee out of his body and got it into the grave And dost thou come to triumph here Let us first see whether he can get out from among the dead before we talk of his triumph over him that had the power of death So that if we should yield to so needless a point as Christs going to triumph in Hell yet certainly it would be but very unseasonable to have gone thither when he had not yet conquered but his body was still under death and as yet under the conquest of Satan This had been to triumph before Victory as Benhadads vapour was to Ahab when he received that answer Let not him that girdeth on his sword boast himself as he that putteth it off The beginning of Christs Kingdom was his Resurrection for then had he conquered death and him that had the power of death the Devil And so the Scripture generally states it I need cite no proof but two of his own speeches Matth. XXVI 29. I will not drink henceforth of this fruit of the Vine until that day when I drink it new with you in my Fathers Kingdom that is after my Resurrection when I have conquered the Enemies of God and set up his Kingdom And Matth. XXVIII 18. And Jesus came and spake unto them saying All power is given unto me in Heaven and in Earth And this was after his Resurrection But is it not improper to dream of a Triumph before a Conquest That Christ should Triumph as King before he had put on his Kingdom As Esth. V. 3. On the third day she put on the Kingdom For so it is in the Hebrew The days before she had been under fasting mourning humiliation and that was not a time of Royalty and Triumph So on the third day Christ rose and put on his Kingdom the days before he had been under death had abased himself a very unfit and unseasonable time for his Soul to go and triumph III. As concerning Christs triumphing over Devils His Victory over Satan was of another kind of nature than to go amongst them to shew terribly or speak terribly for what else can we imagine his Soul did in that Triumph in Hell It is said Heb. II. 14. That through death he might destroy him that had the power of death that is the Devil Destroy him How We may say of him as he of the Traitor Vivit etiam in Senatum venit He lives yea he comes into the Council-house So Is the Devil destroyed He is alive walketh rageth ruleth He walked about the Earth before Christs death Job I. So hath he done ever since 1 Pet. V. 8. Your adversary the Devil as a roaring Lion walketh about seeking whom he may devour He was a murtherer from the beginning to Christs death Joh. VIII 44. So hath he been ever since he goes about seeking to devour and he doth devour He wrought in the children of disobedience before and he now worketh Eph. II. 2. And how hath Christ conquered destroyed him You must look for the Conquest and Triumph of Christ over him not so much in destroying his Person as destroying his Works 1 Joh. III. 8. For this purpose the son of God was manifested that he might destroy the works of the Devil I might here speak of many things I shall only mention two or three particulars wherein the Victory of Christ over the Devil by his death doth consist 1. By his death he hath conquered the very clamors of Satan paying a ransom for all his people Rom. VIII 33. Who shall lay any thing to the charge of Gods elect Satan is ready to say I lay a charge and claim to them for they have been disobedient But Christ hath paid a satisfaction for all their disobedience Satan thou art cast in thy suit the debt is paid How is the Devil confounded at the loss of such a prize as he expected And how does the Death and Merits of Christ here Triumph Now Goliah David defies thee touch one in the Camp of Israel if you can or dare they are all redeemed and ransomed thou hast nothing to do with them And the ransomed of the Lord shall go to Sion with everlasting joy Rejoyce O Heathens for the false accuser is cast out Here is a glorious Triumph by the righteousness and holiness of Christ delivering all his people 2. By his death he brake the partition wall and brings in the Heathen Oh! how did Satan hold them in slavery Pharaoh let my people go No. I know not the Lord nor will I let them go But thou shalt be brought to it and by the death of a Paschal Lamb they shall go whether thou wilt or no. Two thousand years had they been in his slavery sure thought he this shall be for ever But by the death of poor despised Jesus at Jerusalem the prison doors are open and all these captives are gone free Rejoyce ye prisoners of hope as they are called Zech. IX 11 12. I cannot but think of the case of Paul and Silas Act. XVI in an inner prison their feet in the stocks the doors fast and a strong guard and there comes one shake and all fly open and all the prisoners are loosed Jaylor what sayest thou now Thou mayst even draw thy sword and end thy self all thy prisoners are gone 3. Nay yet further Jaylor thou must to prison thy self Ponder on those words Rev. XX. 1