19. 48. 22. Sychar near to the parcel of ground that Iacob gave to his son Ioseph 6. Now Iacobs well was there Iesus therefore being wearied with his journy sate f f f f f f Sate thus that is in a weary posture or after the manner as tired men use to sit down De Dieu taketh it only for an elegancy in the Greek which might well be omitted and accordingly the Syriack hath omitted it and not owned it at all But see it Emphatical in other places also 1 Sam. 9. 13. Samuel is come this day to the City for the people have a sacrifice in the high place and when you are come into the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shall So find him that is newly come to Town and going to a sacrifice 1 King 2. 7. Shew kindness to the sons of Barzilla c. for So they came to me that is they came kindly to me Act. 7. 8. he gave him the covenant of circumcision and so Abraham begat Isaac that is he begat him in circumcision c. thus on the well And it was about the sixth hour 7. There cometh a woman of Samaria to draw water Iesus saith unto her Give me to drink 8. For his Disciples were gone away into the City to buy meat 9. Then saith the woman of Samaria unto him How is it that thou being a Iew askest drink of me which am a woman of Samaria For the Iews have no dealing with the Samaritans 10. Iesus answered and said unto her If thou knowest the gift of God and who it is that saith unto thee Give me to drink thou wouldst have asked of him and he would have given thee living water 11. The woman saith unto him Sir thou hast nothing g g g g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camerarius out of Plautus Latins this Situlam Beza out of Austin Hauritorium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew Esa. 40. 15. Numb 24. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Kimchi in Michol A vessel where withal they drew water the Septuagint in the former place cited renders it Cadus and in the latter they translate the metaphorical sense It seems they brought their buckets with them to draw with as well as their vessels to carry water in unless they made the same vessel serve for both uses by letting it down to draw with a cord to draw with and the well is deep from whence then hast thou that h h h h h h Springing or running water was called by the Hebrew living water Gen. 26. 19. Isaacs servants digged in the valley and found there a well of living water The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 springing water for the bubbling of the spring is like the lively beating of the heart or pulse And hence it was that this woman did so readily mistake our Saviours meaning He spake of the lively waters of grace that spring up in him that hath them to eternal life but she interpreted him according to the propriety of the language as if he had spoken only of waters out of a spring And so had Nicodemus misinterpreted another expression in the former Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or living waters were taken in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gathering of waters as Rambam evidenceth saying thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any waters saith he are fit for the purifying of the Priests hands and feet whether living springing or running waters or waters gathered together In biath hammikdas◠per. 5. By waters gathered together he meaneth ponds or cisterns gathered of rain water or any waters that did not spring or run The Latinists also used the like expression to the Hebr. for springing or running water as in the Poet Donec me flumine vivo Abluero Virg. Aeneid 2. living water 12. Art thou greater than our Father Iacob which gave us the well and drank thereof himself and his children and his cattel 13. Iesus answered and said unto her Whosoever drinketh of this water shall thirst again 14. But whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life 15. The woman saith unto him Sir give me this water that I thirst not neither come hither to draw 16. Iesus saith unto her Go call thy husband and come hither 17. The woman answered and said I have no husband Iesus said unto her Thou hast well said I have no husband 18. For thou hast had five husbands and he whom thou now hast is not thine husband in that saidst thou truly 19. The woman saith unto him Sir I perceive that thou art a Prophet 20. Our Fathers worshipped in this mountain and ye say that in Ierusalem is the place where men ought to worship 21. Iesus saith unto her woman believe me the hour cometh when ye shall neither in this mountain nor yet at Ierusalem worship the Father 22. Ye worship ye know not what we know what we worship for salvation is of the Iews 23. But the hour cometh and now is when the true worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him 24. God is a Spirit and they that worship him must worship him in spirit and truth 25. The woman saith unto him I know that Messias cometh * * * * * * These are the words of the Evangelist interpreting the word Messias to the reader and not the words of the woman interpreting it to Christ the Syriack translater hath omitted these words as not necessary to a Syrian reader which is called Christ when he is come he will tell us all things 26. Iesus saith unto her I that speak unto thee am he 27. And upon this came his Disciples and marvailed that he talked with i i i i i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The various construction of the word either with the strength of the article or without hath caused various causes to be conceived of the Disciples wondring at his talking with her Some read it without the force of the Article thus they marvailed that he talked with a woman as unfit say some and uncapable of his serious and divine discourse but others ascribe their wonder to this that he was thus entred into discourse with a strange woman alone and no company near And they that so understand it are confirmed by this because they think it was no more to be wondred at that he should talk with a Samaritan woman than it was that they should go into a Samaritan City to buy provision for why might not he as well talk with a woman as they with the men or women of whom they bought meat if her being a Samaritan were all the matter But the case was not the same for the Jews might buy meat of them and sell meat to them with whom they might
for he that is watered with grace doth thirst for the same water of grace again and again but he saith whosoever shall drink of this water which I shall give him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall never so thirst as to fail or perish by it but this water shall preserve him to eternal life Compare Esay 41. 17. Vers. 15. The woman saith Sir give me of this water c. The woman doth now fall from questioning as vers 11 12. to plain mocking and derision for this can be construed no other in her I know these words of hers are taken by divers to intimate her inclining to and imbracing this doctrine of Christ though she knew not well how to understand it and they shew say some Simplicitatem credendi her simplicity or sincerity of believing who so soon doubted not to ask for this so excellent water But be it considered 1. That as yet she took Christ but for an ordinary man until he hath told her of her secret villanies and then she takes him for a Prophet vers 19. And 2. that taking him for an ordinary man she talks with him as a Samaritan huswife would do with a common Jew between whom there was so deadly a scorn and fewd 3. The thing that Christ spake of of giving water after which the party that had it should never thirst were things so strange and would seem so ridiculous to any Samaritan nay to any flesh and blood that knew no more of him than as yet she did those words proceeding from so mean a man as he seemed to be that her words in reply thereunto Sir give me of this water c. can be no other but a jeer and scorn of what he had spoken And her calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sir doth no whit take off this construction since that was but a word of ordinary compellation or if she used it in a higher sense she used it but in the higher scorn Vers. 17. I have no husband The reason why Christ bids her call her husband may be supposed to be partly that he might check and stop her jeering by minding her of her own faults and chiefly that he might shew her that he was another kind of person then she judged of him by telling her of such things as she knew he could not tell her but divinely Now her denial that she had any husband is ascribed by some to her modesty to conceal her adultery by others to this because she knew not what Christ would do with her husband but till it can be shewed why a Samaritan quean should talk with any reverence or civility with an ordinary Jew for she took Christ for no other as yet especially when he spake to her of such unlikely things as he did it is the most proper and undisputable interpretation of her words I have no husband to take them for a scoffing and regardless answer to a question and to a person that she was careless whether she gave any any answer to or no. Vers. 18. He whom thou now hast is not thine husband It seemeth by the numerousness of her former husbands and by the same expression used concerning them and this thou hast had five and this that thou hast that she was a divorced woman and now lived in an adulterous marriage and it may be married to him who had adulterated her in her former husbands days But be it either thus or that she lived in adultery out of wedlock her conscience is convinced of the truth of the thing that Christ speaketh and withal she findeth that he had told her that which a meer stranger could not tell her but by the spirit of Prophecy and therefore she owns him for a Prophet Vers. 20. Our Fathers worshipped in this Mount Conceiving him to be a Prophet she sodainly desireth to hear what he will determine upon that great dispute that was between the Jews and the Samaritans continually namely whether was the truer and righter place of worship Jerusalem or Mount Gerizim She called Jacob Our Father Jacob ver 12. for so the Samaritans would be a kin to the Jews when they thought good but the Fathers she speaks of here were as far from the Religion and Worship that Jacob used as Jacob was from the Religion of Hamor and Sichem Josephus tells one story that gives this woman but little cause to boast of her Fathers worshipping in that Mount and that is this That when Antiochus Epiphanes did so heavily oppress the Jews and persecute their Religion these Samaritans thinking that their Religion also looked somewhat like that of the Jews and that Antiochus might happily suspect that they and the Jews and both their Religions were something a kin and so they suffer as well as the other they fairly send to Antiochus and betime disclaim any such kindred And whereas indeed they could not deny but they had a Temple they besought him that it might be dedicated to the Grecian Jupiter and called by his name and so by the Kings command it was Antiq. lib. 12. cap. 7. Here was worshipping in that Mount with a witness and much to be bragd of but see the impudence of Hereticks when such a Temple shall compare with the Temple at Jerusalem Abraham Zaccuth saith This Temple of Gerizim was destroyed by Jochanan the son of Simeon the son of Mattathias and the Hereticks slain Juchas fol. 14. Vers. 21. Woman believe me The Hour cometh c. As she owned him for a Prophet so he challengeth to be believed of her as a Prophet and as a Prophet he foretels her of what was now ready to come to pass namely that Ceremonious Worship should cease and be no more confined to particular place or Nation That there should be no Sacrifice at Jerusalem no Image at Samaria no Ephod at Jerusalem no Teraphim at Samaria as Hos. 3. 4. but that those places and that manner of worship should fail and be abolished And so he answers her question in the first place to this purpose that it was needless for her or any other to trouble themselves about that dispute whether Jerusalem or Gerizim were the more eminent place of Worship for the time was just now in coming when neither the one nor the other should be the place of worship at all And then he determins the question indeed that Jerusalem had ever been and was at that present the right place of worship but Gerizim a Temple of error and usurpation and he proves his determination by this reason We know what we worship c. Vers. 23. The true worshippers shall worship the Father in spirit and truth In the term The true worshippers he looketh at the womans question and the two Nations controversie They tugged for it and she inquires about it whether of the people had the true worship amongst them why saith Christ ere long there shall be no worship at all either among the one or the other And
the time is now come that he that will be taken for a true worshipper must neither worship as the Jews do ceremoneously but in spirit nor as the Samaritans do erroneously but in truth Thus may we very well divide the two words Spirit and truth to serve these two purposes as thus to answer about the worship of either Nation the one whereof worshipped God altogether in external Rites and Ceremonies and the other worshipped they knew not what and they knew not how But generally the word Spirit and truth are taken by Expositors to signifie but one and the same thing and stand in opposition only to the carnal Rites and shadowy types in which their whole Worship in a manner did consist His using of the term Father for God is not so much in reference to the other persons in the Trinity or because the woman was acquainted with that mystery but because the Jews and it is like the Samaritans also used the word very commonly in their prayers and speeches as Our Father which art in Heaven do to us as thou hast promised by the Prophet And Let the prayers and requests of all the House of Israel be accepted before their Father which is in Heaven c. Maym. in Tephilloth Vers. 24. God is a Spirit and they that worship him c. Here ariseth a question upon the very first reading of the verse the words Spirit and truth being interpreted as is mentioned immediately before and that is why did God so punctually ordain and so long continue a Typical and Ceremonious Worship if those that worship him must worship in spirit and truth Answer That very worship was for this end and purpose that men should learn to worship God in spirit and truth For all these rites and types were but doctrines of the way of Salvation through Christ till Christ came and the very use of them was to this end that out of them men should spel this spiritual and true worship namely to worship God in Christ and to look after his benefits for their salvation which those rites doctrinally held unto them and which lesson the true worshippers or believers did attain unto Vers. 25. I know that Messiah cometh c. he will teach us all things The Samaritans had learned from the Jews to expect Messias and how the Jews expected this to be the time of his coming we have shewed before and it may be the woman speaketh this as meaning that she looked for Messias to come shortly which occasioned Christs answer I am he as taking at her words in that sense Thou sayest Messias will come shortly and resolve all things I tell thee Messias is come already and I am he Now her referring the resolution of this doubt to Messias his coming it sheweth she did not throughly digest and entertain Christs answer to her question although she took upon her to acknowledge him for a Prophet She had no mind the thing should be so as he had resolved and therefore she had no mind to believe it How Christ was expected as the great teacher we shall observe afterward Vers. 29. A man which hath told me all things that ever I did The Disciples having now bought all things that they would have for dinner for it was now dinner time return to the well to their Master and upon their return Christs discourse and the womans is broken off and she slips a way into the City and bids come see a man that hath told me all things that ever I did But Christ did not so for he told her only of one particular or two about her husbands but besides that the word All in Scripture is not always stretched to the utmost extent of its signification he had told her so much that she concludes that he that could tell her that could have told her also all things else such expressions as these in earnest and pathetical narrations are not strange Vers. 35. Say ye not there are yet four months c. The coherence and connexion of this verse with those before which is the first thing to be looked after in it lyeth thus The Disciples had been in the City and bought some meat and when they had set it ready they invite him to dine He answers No he hath other meat to feed upon than they are aware of and that was to do the will of him that sent him and to finish his work And what work was that Why the very work that he had been just now about preaching the Gospel and converting a soul and which work he knew was increasing upon him by the coming of the Samaritans to hear him whom either he now saw coming in flocks towards him or knew they would come In these words therefore he answers his Disciples to this purpose You would have me to eat but I have somewhat else to do which is meat to me which is to finish my Fathers work in preaching the Gospel for look you yonder whereas ye say it is four months to harvest see what a Gospel harvest is coming yonder what a multitude of people is yonder coming to hear me ready for the harvest therefore it is not a time to talk of eating of meat that perisheth but to fall to this harvest work which is my meat in doing the will of him that sent me The harvest of the Jews began at the Passover for on the second day of the Passover the Law injoyned them to bring a sheaf of the first fruits of their harvest and wave it before the Lord and from that day they counted seven weeks to Pentecost See Levit. 23. 10. 15. Four months therefore before the Passover which was the fourteenth day of the first month falls to be towards the latter end of our November or thereabout as is easily cast by any This therefore helps to set the clock of the time reasonable well both for the reckoning of what times are past and for the better fixing of the next Passover that is to come As 1. It shews about what time Johns imprisonment befel and how long he preached namely from Passover was twelvemonth to this November a year and a half and a month and some days above for it is like that Christ stayed not long in Judea after Johns imprisoning 2. It shews that Christ had spent some eight months in Judea from the Passover hitherto and had in this time converted abundance of people to his doctrine 3. It will help to clear that the feast of the Jews spoken of in the next Chapter is the next Passover that was to come as we shall observe when we come there In the former part of the words Say ye not There are four months and then cometh harvest He speaketh literally of their harvest of corn but in the latter the fields are already white to harvest he speaketh parabolically or spiritually of the multitudes of people both among Jews and Gentiles that were ready to be reaped and gathered
it self viz. a blessing from the Spirit of Messias which is the Spirit of God Let us observe these things gradually or in order I. That whereas the Jews expected Messias in his Personal and pompous presence he resolves them that his Presence is by his Spirit and his Victory by his Spirit See that John XVI 7. Nevertheless I tell you the truth it is expedient that I go away from you for if I go not away the Comforter will not come unto you but if I depart I will send him unto you He speaks there in reference to the Jews opinion that called Messias Menahem Comforter and looked for earthly comforts from him No saith he It is expedient for me to go away and my Spirit shall supply comforts unto you To that purpose is that Joh. XX. 17. Touch me not for I am not yet ascended to my Father Greg. Nyssen for Adveniat regnum tuum speaks of Lukes having it Adveniat Spiritus sanctus tuus insted of Thy Kingdom come let thy Holy Spirit come The thing is true though the authority questionable II. For the justifying and evidencing this that his Presence is by his Spirit and so his Rule he sent his Spirit in powerful Demonstrations as you read in the Acts of the Apostles that by the sight of his Spirit men might come to own him Observe that passage Joh. XIV 12. Verily verily I say unto you He that believeth on me the works that I do shall he do also and greater works than these shall he do because I go unto my Father You my Disciples shall do greater things than I do why so For the magnifying of the Spirit Hence that in Mark III. 28 29. He that should speak against the Son should be pardoned but not he that should speak against the Holy Ghost He that shall blaspheme against the Holy Ghost hath never forgiveness Because the Son appeared in meanness and his personal presence was not to be insisted on but the Holy Ghost came in all powerful and convincing Demonstration Hence Ananias and Sapphyra were so severely punisht because their sin was against the Holy Ghost Why hath Satan filled thine heart to lye to the Holy Ghost V. Act. 3. III. The Spirit did by these demonstrations of power assert the Deity and authority of Christ and his own as sent by him and to be his Spirit See Joh. XVI 8 9 10. And when he the Spirit is come he will reprove the World of sin and of righteousness and of judgment Of sin because they believe not on me Of righteousness because I go to my Father and ye see me no more Of judgment because the Prince of this World is judged And by that very thing is shewed Christs Rule and Work in his Church by his Spirit IV. That as the Spirit by these Demonstrations was to assert Jesus so the Apostles at that time baptized only in the Name of Jesus And accordingly the gift of the Spirit was given at Baptism See Act. XIX 2. He said unto them have ye received the Holy Ghost since ye believed Signifying that the receiving of the Holy Ghost followed upon Baptism As the Spirit of God that is the Holy Ghost rested on Christ at his Baptism so the Spirit of Christ that is the Holy Ghost rested on His at their Baptism Not on all Why Because he was come for that end to inable the Disciples to teach and preach and to assert Jesus V. When the Doctrine of Jesus and the Spirit were thus manifested then it was ripe to baptize in the Name of the Father Son and Holy Ghost Each Person had demonstratively approved his Godhead The Father under the Old Testament Hence is the tenor of Christs speech John V. 19 20. The Son can do nothing of himself but what he seeth the Father do for what things soever he doth these also doth the Son likewise For the Father loveth the Son and sheweth him all things that himself doth and he will shew him greater works than these that ye may marvel The Son hath demonstrated his Godhead by his conversation among us Joh. I. 14. The Word was made flesh and dwelt among us and we beheld his Glory the Glory as of the only begotten of the Father And by his Resurrection Rom. I. 4. Declared to be the Son of God with power by the resurrection from the dead And lastly by pouring down of his Spirit when he was ascended The Holy Ghost demonstrated his Godhead by his powerful actings VI. Turn your minds back to Babel Gen. XI there the Heathen lost the knowledge of the true God Rom. I. 21. c. Because when they knew God they glorified him not as God neither were thankful but became vain in their imagination and their foolish heart was darkned And changed the glory of the uncorruptible God into an image made like to corruptible man c. Thence forward consider what was done in that peculiar people whom God had chosen for revealing the true God Father Son and Holy Ghost And when all those revealings were full than it was ripe to bring that manifestation of God among the Heathen Go and teach all Nations baptizing them c. It is as much as if Christ should have said to his Apostles The Heathens have lost the knowledge of the true God now bring that knowledge among them again and baptize them in the Name of the true God Father Son and Holy Ghost As Baptism was in the Name of Jesus among the Jews where the question was about the true Messias so among the Gentiles where the question was about the true God Baptism was in the Name of Father Son and Holy Ghost Lay Rom. I. 25. to this Text. Who changed the truth of God into a lie and worshipped and served the creature more than the Creator The casting off the Gentiles was because they worshipped the Creature What was their Recovery in the Text Was it to bring the worship of the Creature among them again as the Arian and Socinian gloss No but to bring the knowledge and worship of the Creator among them of the true God and that was Father Son and Holy Ghost I shall not go about to confute those cursed opinions the Lord rebuke them I shall only observe these things upon them First That as they blaspheme the greatest so the plainest truths in the Bible I cannot but wonder at the denial of the Godhead of Christ and though the God-head of the Holy Ghost is not in so plain terms yet it is in as plain Evidences as can be Secondly That they go clean cross to the stream of Scripture The main purpose of that is to extol Christ and the Holy Ghost the main purpose of these to abase them Thirdly Grant them what they would have they set themselves further from Heaven and Hope when the Redeemer and Sanctifier are but Creatures Fourthly Observe here the Spirit of old Antichrist and how it hath descended First The Jews began and
and the first temptation presented to him Now all the power and army of Hell is let loose all the machinations of the bottomless pit put in practise against the second Adam but all to no purpose he stands like a rock unmoved in his righteousness and obedience and by such a death destroys him that had the power over death the Devil II. As the Dâ—â—â—l must be conquered so God must be satisfied And as Christs obedience did the one work so it did the other Obedience was the debt of Adam and mankind and by disobedience they had forfeited their Bonds Then comes this great Undertaker and will satisfie the debt with full interest yea and measure heaped and running over Does not the Apostle speak thus much Rom. V. from vers 12. forward particularly at vers 19. By the disobedience of one man many were made sinners so by the obedience of one shall many be made righteous Nor was this all that mans debt must be paid but Gods honour lay at stake too and that must be vindicated God had created man his noblest creature that he might glorifie and honour his Creator by his obedience Satan brings him to disobey his Creator and to obey him How might Satan here triumph and the honour of God lie in the dust I have mastered the chief Creation of God might Satan boast and made him that carried the badge and livery of his image now to carry mine I have frustrated the end and honour of the Creator and now all is mine own How sad a time were those three hours or thereabouts that passed betwixt the Fall of Adam and the promise of Christ Adam in darkness and not the least glimpse of promise or comfort Satan triumphing and poor manking and Gods honour trampled underfoot But then the Sun of righteousness arose in the promise that the seed of the woman should break the head of the Serpent And shall this uncircumcised Philistin thus deâ—ie the honour and armies of the living God saith Christ shall Satan thus carry the day against man and against God I will pay obedience that shall fully satisfie to the vindication of Gods honour to confound Satan and to the payment of mans debt to his reinstating and recovery And that was it that he paid consummatively in his Obedience to the death and in it and to the shedding of his blood Of which to speak in the full dimensions of the height depth length bredth of it what tongue can suffice what time can serve T is a Theme the glorified Saints deservedly sing of to all Eternity I shall speak in little of that which can never be extolled enough these two things only I. That he died merely out of obedience The Apostle tells us in Phil. II. 8. He became obedient to the death the death of the Cross. And what can ye name that brought him thither but Obedience Christs dead body imagine lies before you Call together a whole College of Phisitians to diffect it and to tell you what it was of which he died And their Verdict will be Of nothing but Love to man and Obedience to God For Principles of death he had none in his nature And the reason of his death lay not in any mortality of his body as it does in ourâ— but in the willingness of his mind Nor was his death his wages of sin as it is ours Rom. VI. ult but it was his choise and delight Luke XII 50. I have a baptism to be baptised withal and how am I straitned till it be accomplished Ask the first Adam why he sinned when he had no principles of sin in him and the true answer must be Because he would sin And so ask the second Adam why he died when he had no principles of death in him his answer must be to the like tenor He would lay down his life because he would be obedient to the death He came purposely into the World that he might dye Behold I tell you a mystery Christ came purposely into the World that he might dye and so never did Man but himself never will man do but himself True that every Man that comes into the World must dye but never Man came purposely that he might dye but only He. And he saith no less than that he did so Joh. XII 27. Father save me from this hour but for this cause came I to this hour And John XVIII 37. For this cause came I into this World to bear witness to the Truth Even to bear witness to the Truth to Death and Martyrdom II. Now add to all this the dignity of his Person who performed this Obedience that he was God as well as Man That as he offered himself according to his Manhood so he offered himself by the Eternal Spirit or as he was God as this Apostle saith Chap. IX 14. And now his obedience his holiness that he shewed in his death is infinite And what need we say more So that lay all the disobedience of all men in the World on an heap as the dead frogs in Egypt were laid on heaps that they made the land to stink again yet here is an Obedience that out-vies them all For though they be infinite in number as to mans numbring yet lay them all together they are finite upon this account because committed by creatures finite But here is an Obedience a holiness paid down by him that is infinite And now Satan where is thy Triumph Thou broughtest the first Adam to fail of perfect Obedience that he should have paid his Creator and here the second Adam hath paid him for it infinite Obedience And what hast thou now gained Therefore to take account from whence comes that infinite Virtue of Christs blood and death that the Scripture so much and so deservedly extols and magnifies Because as the Evangelist â—aith Out of his side came water and blood so out of his wounds came obedience and blood holiness and blood righteousness and blood and that obedience holiness righteousness infinite because he that paid it down and performed it was infinite And now judge whether it may not very properly be said That Christ was sanctified by his own blood As Aaron was sanctified for his Priesthood by his Unction and Garments Christ was consecrated fitted capacitated by his infinite obedience and righteousness which he shewed to the death and in it to be an High Priest able to save to the uttermost all those that come to him For first as in reference to himself it is said by this Apostle that he was raised from the dead by the blood of the Covenant Chap. XIII 20. And it was not possible but he should be raised for when he had performed such obedience and righteousness as in it was infinite in its validity subdued Satan in its alsufficiency satisfied the justice of God it was impossible that he should be held of death which is the wages of sin and disobedience And as he was thus raised by
further Some point thus All things were made by him and without him was nothing made That which was made in him was life A reading which Chrysostom Hom. 5. in Job saith was used by Hereticks whereby to prove the Holy Ghost to be a Creature And this is the very reading of the vulgar Latin Others have read it thus All things were made him and without him was nothing made which was made in him And then they began a new sentence He was life c. A reading conceived to have been used by the Manicbâ—es whereby to prove duo principia a good and a bad 4. In him was life and the life was the light of men 5. And the light shined in darkness and the darkness comprehend it not 6. There d d d d d d From Mal. 3. 1. 4. 5. And thus dothe two Testaments joyn together was a man sent from God whose name was John 7. The same came for a witness to bear witness of the Light that all men through him might believe 8. He e e e e e e The Baptist was a light John 5. 35. but not that light that was to come â—s the light of the three first days of the Creation without the Sun was not that Light but was sent to bear witness of that light 9. That was the true Light f f f f f f It may be either read which coming into the world lighteth every man or as our English hath it which latter is approved the true 1. By the very place where the word comming or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lyeth for it followeth not immediately the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so being joyned with it reason and the custom of Grammar tell that it should be construed with it 2. It is ordinary among the Jews to call men by this Periphrasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as come into the world which Idiom of the Hebrews the Evangelist followeth here The Syriak readeth as we do which lighteth every man that cometh into the world 10. He was in the world and the world was made by him and the world knew him not 11. He came unto g g g g g g As it were into his own house or among his own people as Joh. 16. 32 19. 27. Act. 4. 23. 21. 6. his own and his own h h h h h h In ver 11. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 12. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though they signifie the same thing yet might some distinction of sense be observed in the distinction of words For Christ came among the Jews bodily yet they would not so much as receive him bodily nor acknowledge him for Messias at all but coming among the Gentiles by his word and spirit they received him spiritually received him not 12. But as many as h h h h h h In ver 11. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 12. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though they signifie the same thing yet might some distinction of sense be observed in the distinction of words For Christ came among the Jews bodily yet they would not so much as receive him bodily nor acknowledge him for Messias at all but coming among the Gentiles by his word and spirit they received him spiritually received him to them gave he power to become the Sons of God even to them that believe on his name 13. Which were born not of blood nor of the will of the flesh nor of the will of man but of God 14. And the word was made flesh and dwelt among us and we behold his glory the glory i i i i i i As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimâ—bi in Micol as Numb 11. 1. The people became as murmurers Prov. 10. 20. The heart in the wicked is as little worth that is very murmurers very little worth so here The very glory of the only begotten as of the only begotten of the Father full of grace and truth Reason of the Order THE Preface being made the story is to begin and that it doth here from Christs Divinity most Divinely For whereas the other Evangelists begin their relations no further back then from the birth or conception of our Saviour or at the furthest of his Forerunner John draws the Reader back to behold him in the Old Testament in the Creation of the world and in the promises to the Fathers And therefore this portion is first to be begun withall and of it self will justifie its own order Especially it being considered that the Person of Christ is first to be treated of before his actions and in his Person the divine nature which John here handleth before the humane Harmony and Explanation FROM Gen. 1. 1. the Evangelist sheweth that the redemption was to be wrought by him by whom the Creation was namely by the Word or the second Person in the Trinity as being sittest for that great work as whereby confusion both in the external works of the Trinity as also in the term of Sonship might be avoided In the external works of the Trinity when the Creator of man became his Redeemer and in the term of Sonship when the Son of God and the Son of Man were but one and the same person Ver. 1. The Word He is so called in the Old Testament First as the Author of 2 Sam. 7. 2. For thy words sake which in 1 Chr. 17. 19. is expressed For thy servants sake the title of Christ Esay 42. 2. the Creation Psal. 33. 6. Secondly as the Author of the Promise 2 Sam. 7. 2. compared with 1 Chron 17. 19. Thirdly as the very Subject of the Covenant and Promise it self Hag. 2. 5. Deut. 30. 12. compared with Rom. 10. 6 7. So that these things being laid together and well considered they shew why John calleth the Son of God the Word rather then by any other name First because he would shew that as the world was created by the Son so it was most fit it should be redeemed Secondly that as in him the promise was given so in him was fit should be the performance Thirdly that as he was the Subject of the Covenant in the Old Testament so also was he the Substance of it in the New From such places as these forenamed where the Son of God is called the Word in the Old Testament it became most familiar and ordinary among the Jews to use this title personally for him And this may be a second reason deduced from that that was named before why the Evangelist here useth it namely as a name most familiarly and comly known amongst his own people Examples hereof might be alledged out of the Chaldee Paraphrast even by hundreds It will suffice to alledge some few Gen. 28. 20 21. If the word of the Lord will be my help c. The word of the Lord shall be my God
Hillel Out of which as they relate there came thousands of Scholars but fourscore especially of most renown Hillel the old they are the words of the Talmud had fourscore Scholars Thirty of them were fit in whom the divine Majesty should rest as it did on Moses Thirty of them were worthy for whom the Sun should stand still as it did for Joshua and twenty were of a middle rank between The greatest of them all was Jonathan ben Uzziel that Paraphrased the Prophets in the Chaldee Tongue and the lowest of them was Johannan the son of Zaccai Such a Father had this our Simeon and so renowned but himself infinitely more renowned in the thing that is now in hand and in his having the Saviour of the world in his arms and heart Now this is the Genealogy of this man as it is Recorded by the Jews themselves Hillel begat Simeon who was first titled Rabban Rabban Simeon begat Rabban Gamaliel the Tutor of Paul Rabban Gamaliel begat Rabban Simeon the second Rabban Simeon the second begat Rabban Gamaliel the second Rabban Gamaliel begat Rabban Simeon the third Rabban Simeon the third begat Rabbi Juda the holy Rabbi Juda begat Rabban Gamaliel the third These six Rabbans were of the line of Hillel besides whom there was a seventh that bare the same title of another stock Rabban Johanan ben Zaccai But it may be justly questioned if Simeon were the man we suppose namely the Son of Hillel and the Father of Gamaliel and if he were so holy and devout a man and confessed Christ as this Evangelist relateth of him how came it to pass that his Son Gamaliel was so far contrary as appeareth by the education of Paul in Pharisaical righteousness and persecution of the Truth Answ. First It is no strange thing for holy Fathers to have wicked Children witness Eli David Josaphat and common experience Secondly It was thirty years from Simeons acknowledging of Christ to Gamaliels education of Paul or little less and so much time might wear out the notice of his Fathers action if he had taken any notice of it especially his Father dying shortly after he had made so glorious a confession §. Waiting for the consolation of Israel It is an Article of the Jewish Creed To believe the coming of the Messias and to wait and wait for his coming although he defer it which foolishly they do even to this day after sixteen hundred years expired since he came But Simeons expectation is neither so vain nor so uncertain For besides the general expectation of the whole Nation that the Messias should appear about that time Luke 19. 11. he had it by a special and assured revelation ver 26. The coming of Christ is called The consolation of Israel from Isa. 49. 13. 52. 9. 66. 13. Jer. 31. 13. Zech. 1. 17. and such like places which the Jews do not only apply to the coming of the Messias but also in their Talmud questioning what his name should be when as he came some conclude it to be Menahem The Comforter from Lam. 1. 16. In Sanhedr Ver. 26. That he should not see * * * * * * As Psal. 89. 48 and to see corruption Psal. 16. 10. death before he had seen the Lords Christ. This was the time when the Nation expected that Messias should appear Luke 19. 11. and began to look for redemption near at hand Luke 2. 38. The Angel Gabriel to Daniel and he to the people had so determinately pointed out the time Dan. 9. 26 27. that not only Jews of all Nations are gathered to Jerusalem against the expiring of that Prophesie Act. 2. but also all the East was possessed with an opinion of a Prince to rise about these times of supereminent honour glory and dominion Baron in Appar c. Sueton. Virgil c. Simeon having learned the time with the rest of the studious of the Nation out of the Scripture hath the certainty of it sealed up to him by the spirit of Prophesie which assured him that the time of so great expectation was so near at hand that he though he were old yet should not die till he had seen what he desired And thus Prophesie that was departed from Israel so long ago is returning and dawning to it again to be as the morning Star to tell that the Sun of righteousness would rise ere long Ver. 35. Yea a sword shall pierce through thine own soul also These words seem to be of the same tenor and intent with those of our Saviour to Peter Joh. 21. 18. and to tell Mary of her suffering martyrdom for Christ and the Gospel as those do of his For Simeon having in the preceding verse related how Christ both in his person and in the Gospel should be as a sign to be spoken against persecuted and opposed yea saith he and thou his Mother also for his and the Gospels sake shalt drink of the same cup and partake of the same lot for the sword of persecution shall go through thy life also for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth often signifie §. That the thoughts of many hearts may be revealed This clause is linked to the latter end of the verse preceding and reacheth beyond the Parenthesis that lieth before it and in conjuncture with the clause before that it maketh this sense that Christs being set up for a sign to be spoken against or persecution for the Gospels sake should detect many mens tempers and affections which were not descried nor revealed before and discover what malignity or sincerity to him and to his cause is in their hearts as Matth. 13. 21. and as it is at this day Vers. 36. The daughter of Phanuel of the Tribe of Aser Hannah a Widdow indeed as 1 Tim. 5. 3 5. that is not by divorce but by the death of her husband and now of above an hundred years of age is chosen also and actuated by the Holy Ghost to give testimony of Christ as Simeon had done that out of the mouth of two such witnesses of either sex one the thing might be established and the party witnessed unto might be the more taken notice of Her Father Phanuel is named as either being a noted and well known man in those times or for the significancy of his name made good in her in that she now beholdeth the Lord face to face as Gen. 32. 30 31. And thus the New Testament doth by this Prophetess as the Old Testament doth by divers of the Prophets in naming her and her Father with her as Isa. 1. 1. Jer. 1. 1. Joel 1. 1. c. Phanuel her Father was a Galilean for in Galilee lay the Tribe of Aser and from thence cometh a Prophetess now to declare and publish the great Prophet that must once appear thence to the wonder of the Nation Ver. 37. Which departed not from the Temple Her constant continuance there might be either because she was a poor Widow and so
to be the proper reason why the Evangelist useth the preterimperfect tense which Beza could see no reason why he should because he speaketh of Christ which had been with John at Jordan and was but newly gone out of his sight So that the first verse of this Section according to this construction doth properly come in its order in the time between Christs baptizing and his getting into the wilderness and accordingly it might have been laid after the very first verse of the last Section and there have made this series of the Story And immediately after the baptism of Jesus the Spirit driveth him into the wilderness and when he was rapt away and but newly out of sight John bare witness and cried saying This was he of whom I spake but I was unwilling to part that story which lieth so joined and it is timely enough to give notice of the order in this place Now the next story in this Section of the discourse betwixt the messengers of the Jews and John they questioning who he was and what he meant to baptize it was just in the time while Christ was under the last temptation or as he was returning from the high mountain wheresoever it was to Jordan again for the Text telleth expresly that on the next day after this dispute Jesus appeareth at Jordan in the sight of John ver 29. and from thence forward the connexion of the stories following is so clear ver 35. 43. that it needeth no further demonstration Harmony and Explanation Ver. 15. Iohn bare witness of him and cried c. THE Evangelist from the beginning of the Chapter to this place and in it doth purposely go about to shew what declarations and demonstrations were given of Christ both before his coming in the flesh and after what before we shewed in their proper place upon the Chapter to the fourteenth vers what after is shewed in this verse and the next that follows In the fourteenth verse he tells that Christ declared himself to be the only begotten of the Father by conversing among his Disciples full of grace and truth And in this verse he sheweth how John declared and published him to all that came to be baptized and in the next verse how his Disciples received of his fulness c. Now Johns manner of testimony of him he expresseth by these two words He beareth witness and cried words of different tenses as was observed before and of some difference of sense in that diversity The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the present tense is properly to be understood 1. Of Johns whole Ministery Function and Office as vers 7. explaineth it He came for a witness not to be restrained to this or that particular vocal and verbal testimony that John gave of Christ no nor to all the vocal testimonies that he gave of Christ but to be dilated to Johns whole course and ministry that he beareth witness to Christ in that God raised up such a one to be his fore-runner And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense is to be applied to the particular testimony that John gave of Christ in that his ministery so that the former word referreth to Johns person and his whole function and the latter only to the manner of his executing of one particular of that function 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also include Johns martyrdom for the truth by which he beareth witness unto Christ even unto this time as Abel being dead yet speaketh as Heb. 11. 4. And in this sense should I understand those words of this same Evangelist in his first Epistle Chap. 5. vers 6 8. Jesus Christ came by water and blood and the Spirit beareth witness And there are three that bear witness in earth the Spirit and the Water and Blood that is the Spirit of Prophesie Baptism and Martyrdom all three agreeing in one testimony of Christ that he is he The Prophets speaking so jointly of him Baptism bringing in so many unto him and Martyrs sealing unto him with their dearest blood The scores that have prophesied of him the thousands that have suffered death for him and the many thousands that have been baptized into him bearing witness of him on earth as the Father the Word and the Holy Ghost do in heaven §. He that cometh after me is preferred before me We do not find that John had at any time before Christs baptism given any such testimony as these words He had said indeed A mightier than I cometh after me whose shoos I am not worthy to bear and whose shoo latchet I am not worthy to unloose as the other three Evangelists agree in the relating of it but these words He is preferr'd before me for he was before me we heard not of till now Yet is it to be conceived that the Baptist speaketh to the same sense now that he did before as vers 27. sheweth his intention though he have altered his expressions For it is a very common custom of Scripture in alledging of former speeches to give the sense but not to keep exactly to the words And yet it is not without its weight that whereas Johns constant testimony of Christ before his baptism was A mightier than I cometh he should as constantly after his baptism use this He coming after me is preferr'd before me as here and vers 27. 30. Now the reason of this seemeth to be because Christ had now appeared and no mighty work had been yet shewed among the people by him no nor any thing done in their eyes or hearing which might give them occasion to conceive that he was mightier or stronger than John The appearance of the Holy Ghost and the voice from heaven they had neither seen nor heard only his catching away from Jordan at this time it is probable they saw therefore John to clear their apprehensions from any carnal misconstruction of his words explains himself that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A mightier than I they were not so to understand as to look for any present visible demonstration of power or miraculousness from him but that they should take notice that he of whom he spake those words was before him in rank and dignity for he was before him in time and office nature and qualifications though he came after him §. Is preferr'd before me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar Latine hath dangerously translated Ante me factus est he was made before me and accordingly the Arians in ancient time made use of this place in this sense against the eternity of the Son Whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza well observeth it in the New Testament doth constantly refer to place and not to time as Mar. 1. 2. Matth. 17. 2. Luke 12. 8. 19. 27 28. and divers other places and therefore our English hath well expressed it with an intimation of such a thing is preferr'd before me For 〈◊〉 〈◊〉 〈◊〉
but a messenger of Death 2 Cor. 3. 7. challenging exact performance which no man could yield and denouncing a curse upon him that performed it not and so concluded all men under sin and a curse but the Gospel cometh and preacheth to another tune and to a more comfortable tenor promising remission to the penitent though they had not performed what the Law required and assuring salvation to the believer though he had no works nor righteousness of his own to own and thus it speaketh grace and pardon whereas the other did a curse and condemnation And therefore is it divinely thus opposed by the Evangelist betwixt the Law and the Gospel in these two particulars according to the two parts of the Law Moral and Ceremonial and according to the two main Doctrines of the Gospel Repentance and Believing For the Moral called for obedience and challenged them under condemnation that obeyed it not but grace and pardon came by Christ and was offered in the Gospel to those that should repent for their not obeying The Ceremonial Law preached Christ under obscure representations and difficult to grope him through but the truth of what those obscurities involved and what those representations figured came by Christ and the Gospel holds it out and calls for faith in him that hath accomplished them And thus is grace and truth said to come by Jesus Christ and these to be the tenor of the Gospel in opposition to the Law not as grace opposeth ungraciousness but as it opposeth condemning nor as truth opposeth falshood but as it opposeth shadows Vers. 18. No man hath seen God at any time This is spoken from Exod. 33. about Moses his desiring to see the Lord. The oregoing verse made a difference between Moses and Christ which this verse pursueth Moses desired to see God but could not see him Exod. 33. 20. for no man hath seen God or can see him and live but Christ hath been in his bosom hath seen him and revealed him Moses beggeth to know the way of God and God promiseth him the company of his presence vers 13 14. He beggeth again to see his glory and God answereth him that he will shew him his goodness vers 18 19. and more of God he saw not and so much of God hath none seen besides him but only the begotten Son which is in the bosom of the Father The story of Moses is divinely alluded to in this place for as concerning the presence of God the Evangelist saith he dwelt among us As concerning his glory he saith that they beheld it and as concerning his goodness he concludeth he was full of grace and truth vers 14. And though no man hath seen God at any time yet Christ imaged him forth among his Disciples with a glory agreeing to the only begotten Son of God and he hath declared him plainly in the doctrine of the Gospel a doctrine full of grace and truth §. He hath declared him It is apparent by this clause that the Evangelists main intention hereabout is to speak of the doctrine and declaration of God Christ and the Gospel and the publication of all unto the world He speaks of Johns publishing of this ver 15. and of Johns publishing of this again v. 19. and of Moses publishing of this in his kind ver 17. and of Christs doing it in his kind ver 18. and therefore certainly it cannot but be unconsonant to the scope of the place and to the purpose of the Penman to interpret the 16 verse clean to another tune about receiving grace of remission and sanctification and this is that that hath mainly induced me to interpret it as I have done because I see it plainly that the Evangelist applies himself in the whole context to treat concerning the witnesses and the publication and declaration of Christ and the Gospel Vers. 19. The Iews sent Priests and Levites The Baptism and Ministery of John was of so strange a tenor as was observed before viz. that whereas the Law preached for works he should call for repentance and whereas Baptism had been used hitherto for admission of heathens to the Religion of the Jews he should now use it to admit the Jews to a new Religion it is no wonder if that Court who were to take notice and cognizance of matters of this nature were very inquisitive and scrutinous after the business to know Johns authority and his intention It is rather to be wondred at that they had let him alone all this while and never had him in examination yet John had now followed this course and calling about eight months together and six of these eight had he spent in Judea in their own country and yet for ought we read they had never quarrelled with him till this very time now what the cause of their long-forbearing should be is hardly worthy the inquiring after only this we cannot but acknowledge a chief reason of it namely God so dispensing and disposing that his Ministery might run interrupted or without any let till Christ should begin to shew himself in his Ministery which the very next day after this dispute he did And so the Gospel might have no stop in this beginning of it but while Christ preached not John should preach without trouble and when John began to be troubled Christ should then be ready to preach The scrutiny and judging of a Prophet belonged only to the Sanhedrin or great Council at Jerusalem and so is the Talmudick tradition in the Treatise Sanhedrin Perek 1. They judge not a Tribe nor a false Prophet nor the High Priest but in the judicatory of Seventy and one and to this law and practise of theirs those words of Christ relate in Luke 13. 33. It cannot be that a Prophet perish out of Jerusalem because a Prophet could not be judged upon life and death in any place but there This Court and Councel sent these messengers to John to make enquiry after him and after his authority and so is the word the Jews to be understood in this verse for the representative body of the Jews in the great Judicatory And they send Priests and Levites to examine him as men of the greatest knowledge and learning in the Law and men of the likeliest abilities to try him and to dispute and discourse with him according to that in Mal. 2. 7. The Priests lips should keep knowledge and they should seek the Law at his mouth Vers. 20. But confessed I am not the Christ. We do not perceive by the Text that this question whether he were the Christ or no was proposed to him at all yet he giveth satisfaction to this first partly because the time of Christs appearing was now generally thought by the Nation to be at hand Luke 2. 26 38. 19. 11. 24. 31. Joh. 4. 25. c. and partly because the eminency of John had made the people look upon him with some questioning whether he were not the Christ Luke
matter if we can be sure it was not in the forty years in the Wilderness And that appears to be so by the very scope of Stevens speech for 1. he telleth that they made a golden calf in the verse before and that God for this Idolatry gave them up to worship all the host of heaven whereupon it is evident that this Idolatry with the calf was neither of these mentioned in this verse neither with Moloch nor Remphan but as it were a cause of these for for it the Lord gave them up to these 2. He seemeth to handle this justice of God upon them in giving them up to Idolatry under these two heads 1. In neglect of Gods own service in the Wilderness ye offered me no sacrifice for forty years And 2. in their choosing of Idols to worship afterward So that the two verses seem to run in this sense O house of Israel ye were not content to offer me sacrifices for forty years together in the wilderness but ye were well content to sacrifice to Idols and to worship all the host of heaven afterward III. The Tabernacle of Moloch In the Hebrew in Amos it is Siccuth Malkekem which is rendred by some Siccuth your King by others the Tabernacle of your King by a third sort the observance of your King as if it were derived from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 27. 9. Vid. Ab. Ezr. in loc Kimchi in Michlol The Seventie in the unprickt Bible read it Succoth a Tabernacle which Steven followeth and they both do not cross but illustrate the sense of the Hebrew Now Molech or Moloch was the Idol of the children of Ammon 1 King 11. 17. prohibited to Israel in a singular manner Lev. 18. 21. and 20. 2. yet did they worship him most familiarly 2 Chron. 28. 3. Jer. 7. 31. And Solomon built an high place for him on mount Olivet before Jerusalem 1 King 11. 7. The Valley between was called Tophe and the Valley of the Sons of Hinnom 2 King 23. 10 c. This Idol and Idolatry is thus described by the Rabbins Our Rabbins of happy memory say Although all houses of Idolatry were in Jerusalem Molech was without Jerusalem and the Image was made hollow set within seven Chappels Now whosoever offered flower they opened to him the first of them who so offered Turtles or Pigeons they opened to him the second whosoever offered a Lamb they opened to him the third whosoever offered a Ram they opened to him the fourth whosoever offered a Calf they opened to him the fifth whosoever offered an Ox they opened to him the sixth but whosoever offered his Son they opened to him the seventh Now his face was like a Calf and his hands were stretched out as a mans that reacheth out to receive something from his neighbour And they set him over a fire and the Priests took the child and put him between the arms of the Idol and there the child gave up the Ghost D. Kimch on 2 King 23. 10. He was made of brass and was heat with fire under till he was glowing hot and then the Priests put the child into his arms and there he was burnt and the Priests made a noyse in the mean while with Drums that the Father might not hear the childs cry And therefore it was called Tophet from Toph a Drum or Taber Vid. R. Sol. on Jer. 7. 31. These seven Chappels if there be truth in the thing help us to understand what is meant by Molechs Tabernacle and seem to give some reason why in the Prophet he is called Siccuth or the Covert God because he was retired within so many Cancelli for that word Kimchi useth before one could come at him And so the translation of the Seventy is but a gloss or exposition of that phrase in the Prophet ye took up Siccuth or the Covert God your King which they render according as the Nation readily understood the thing the Tabernacle of Moloch that Idol you so highly prize as your chiefest King Now Molech or Moloch or Milchom or Malcham for all these names are but one and the same was also called Baal in a special and distinctive sense as is apparent by Jer. 7. 31. and 19. 5. compared together and this consideration helpeth to understand divers places where the word Baal is singly used as 1 King 16. 31 32. and 18. 19 c. And according to this sense should I understand the matter of Baal-peor in which Israel was joyned to him to have been sacrificing their children to Molech And answerably should I interpret that speech of the Psalmist They ate the sacrifices of the dead Psal. 106. 28. that is sacrifices offered up when they offered up their children to be burnt And this was the first time they committed this horrid Idolatry in the very close of the forty years in the Wilderness in which forty years they had not cared to offer any sacrifices to God And this abomination with Molech they committed also presently after they were come into the Land Psal. 106. 35 36 37. Judg. 2. 13. IV. And the Star of your God Remphan Here is the main difficulty of this Verse and that not only in regard of the difference of these words of Stephen from those of Amos but also in regard of the obscurity of the matter it self Amos readeth thus Chijun your Images the Star of your God Now the question in the first place is what is meant by Chijun and it may be scrupled whethere it be the proper name of an Idol as some think or a word appellative to another sense I should rather take it the latter way although I know generally it is construed for an Idols name either for Hercules who among the Egyptians was called Chon or for Saturn who among the Arabians was called Chevan as see Aben Ezra on Amos and Beza on this place For there are two things in this passage of Stephen and Amos very considerable toward the understanding of this place 1. That Stephen saith God gave them up to worship all the host of heaven now if Chijun betoken but one Idol or one Planet this cometh very short of the intent that he aimeth at their worshipping of all 2. That Amos saith Chijun Tsalmekem the latter word in the plural number and as it seemeth by the very posture of it the latter of two Substantives and not in apposition For if Chijun were but one Idol it is somewhat improper to say Chijun your images as speaking of more I should therefore construe Chijun appellatively for the ordering or disposing of their Images as that it meaneth thus that they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or representations as Stephen calls them of the whole heaven and host of it in one Series or in one body as see Ezek. 8. 10. beset with variety of Stars and Figures representing this or that Planet and this or that constellation And that Amos meaneth thus you took up Siccuth
blood of thy neighbour but this is not thy neighbour And further m m m m m m Ibid. cap. 13. An Israelite who alone sees another Israelite transgressing and admonisheth him if he repents not is bound to hate him VERS XLVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do not even the Publicans the same HOW odious the Publicans were to the Jewish Nation especially those that were sprung of that Nation and how they reckoned them the very worst of all mankind appears many ways in the Evangelists and the very same is their character in their own Writers n n n n n n Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 5. It is not lawful to use the riches of such men of whom it is presumed that they were thieves and of whom it is presumed that all their wealth was gotten by rapine and that all their business was the business of extortioners such as Publicans and robbers are nor is their money to be mingled with thine because it is presumed to have been gotten by rapine o o o o o o Nedarim cap. 3. hal 4. Publicans are joined with cut-throats and robbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They swear to cut-throats to robbers and to Publicans invading their goods This is an offering c. He is known by his companion p p p p p p â—â—â— Sâ—â—â—â—dr fol. 25. 2. Among those who were neither fit to judg nor to give a testimony in judgment are numbred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Collectors of Taxes and the Publicans They were marked with such reproach and that not without good reason partly by reason of their rapine partly that to the burthen laid upon the Nation they themselves added another burthen q q q q q q Mâ—iâ—on in â—hâ— place above When are Publicans to be reckoned for thieves when he is a Gentile or when of himself he takes that office upon him or when being deputed by the King he doth not exact the set summ but exacts according to his own will Therefore the father of R. Zeira is to be reputed for a rare person r r r r r r 〈…〉 2. who being a Publican for thirteen years did not make the burthens of the taxes heavier but rather eased them s s s s s s Gaon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the King laid a Tax to be exacted of the Jews of each according to his Estate these Publicans being deputed to proportion the thing became respecters of persons burthening some and indulging others and so became Plunderers By how much the more grievous the Heathen yoak was to the Jewish people boasting themselves a free Nation so much the more hateful to them was this kind of men who though sprung of Jewish bloud yet rendred their yoke much more heavy by these rapines CHAP. VI. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Take heed that ye do not your Alms c. IT is questioned whether Matthew writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alms or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness I answer I. That our Saviour certainly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness or in Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I make no doubt at all but that that word could not be otherwise understood by the common people than of Alms there is as little doubt to be made For although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the idiom of the old Testament signifies nothing elss than Righteousness yet now when our Saviour spoke those words it signified nothing so much as Alms. II. Christ used also the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness in the three verses next following and Matthew used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alms but by what right I beseech you should he call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness in the first verse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alms in the following when Chriâ—t every where used one and the same word Matthew might not change in Greek where our Saviour had not changed in Syriac Therefore we must say that the Lord Jesus used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these four first verses but that speaking in the dialect of common people he was understood by the common people to speak of Alms. Now they called Alms by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness in that the Fathers of the Traditions taught and the common people believed that Alms conferred very much to justification Hear the Jewish Chair in this matter a a a a a a Bab. Bava Bathra fol. 10. 1. Midr. Tillin upon Psal XVII 15. For one farthing given to a poor man in Alms a man is made partaker of the beatifical vision Where it renders these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall behold thy face in righteousness after this manner I shall behold thy faâ—e because of Alms. One saith b b b b b b Bab. Rosh hashanaâ— fol. 4. 1. This mony goes for Alms that my sons may live and that I may obtain the world to come c c c c c c Id. Beracoth fol. 55. 1. A mans Table now expiates by Alms as heretofore the Altar did by Sacrifice d d d d d d Hieroâ— Pâ—aâ— fol. 15. 2. If you afford Alms out of your purse God will keep you from all dammage and harm e e e e e e Ibid. Monobazes the King bestowed his goods liberally upon the poor and had these words spoke to him by his kinsmen and friends your ancestors encreased both their own riches and those that were left them by their fathers but you wast both your own and those of your Ancestors To whom he answered my Fathers layd up their Wealth on earth I lay up mine in heaven as it is written Truth shall florish out of the Earth but Righteousness shall look down from Heaven My father 's laid up treasures that bear no fruit but I lay up such as bear fruit as it is said It shall be well with the just for they shall eat the fruit of their works My Fathers treasured up where power was in their hands but I where it is not as it is said Justice and Judgment is the habitation of his throne My Fathers heaped up for others I for my self as it is said And this shall be to thee for Righteousness They scraped together for this world I for the World to come as it is said Righteousness shall deliver from death These things are also recited in the f f f f f f Bava Bathra fol. 11. 1. Babylonian Talmud You see plainly in what sense he understands Righteousness namely in the sense of Alms and that sense not so much framed in his own imagination as in that of the whole Nation and which the Royal Catechumen had imbibed from the Pharisees his Teachers Behold the justifying and saving virtue of
would do him no more wrong than you would do his brother Matthew when you should say that he was a Publican 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscariot It may be ennquired whether this name was given him while he was alive or not till after his death If while he was alive one may not improperly derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Skortja which is written also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Bab. Nedarim fol 55. 2. Iskortja Where while the discourse is of a man vowing that he would not use this or that garment we are taught these things He that tyes himself by a vow of not using garments may use sackcloth vailing cloth hair cloth c. but he may not use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of which words the Gloss writes thus These are garments some of leather and some of a certain kind of clothing The Gemara asketh What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iskortja Bar bar Channah answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Tanners garment The Gloss is A leathern Apron that Tanners put on over their cloths So that Judas Iscariot may perhaps signifie as much as Judas with the Apron But now in such Aprons they had purses sown in which they were wont to carry their mony as you may see in Aruch in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we shall also observe presently And hence it may be Judas had that title of the purse bearer as he was called Judas with the apron Or what if he used the art of a Tanner before he was chose into Discipleship Certainly we read of one Simon a Tanner Act. IX 43. and that this Judas was the son of Simon Joh. XIII 26. But if he were not branded with this title till after his death I should suppose it derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscara Which word what it signifies let the Gemarists speak k k k k k k Bab. Berac fol. 8. 1. Nine hundred and three kinds of death were created in the World as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the issues of death Psal. LXVIII 20. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Issues arithmetically ariseth to that number Among all those kinds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscara is the roughest death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the easiest Where the Gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscara in the mother Tongue is Strangulament By Learned Men for the most part it is rendred Angina The Quinsie The Gemara sets out the roughness of it by this simile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Schabb. fol. 33. 1. The Iscara is like to branches of thorns in a fleece of Wool which if a man shake violently behind it is impossible but the wool will be pulled off by them It is thus defined in the Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Iscara begins in the bowels and ends in the throat See the Gemara there When Judas therefore perished by a most miserable strangling being strangled by the Devil which we observe in its place no wonder if this infamous death be branded upon his Name to be commonly stiled Judas Iscariot or that Judas that perished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by strangling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who also betrayed him Let that of Maimonides be observed m m m m m m In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 8. It is forbidden to betray an Israelite into the hands of the Heathen either as to his person or as to his goods c. And whosoever shall so betray an Israelite shall have no part in the world to come Peter spake agreeably to the opinion of the Nation when he said concerning Judas He went unto his place Act. I. 25. And so doth Baal Turim concerning Balaam Balaam went to his place Numb XXIV 25. that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went down to Hell VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into any City of the Samaritans enter ye not OUR Saviour would have the Jews priviledges reserved to them until they alienated and lost them by their own perversness and siâ—s Nor does he grant the preaching of the Gospel to the Gentiles or Samaritans before it was offered to the Jewish Nation The Samaritans vaunted themselves sons of the Patriach Jacob Joh. IV. 12. which indeed was not altogether distant from the truth they embraced also the law of Moses and being taught thence expected the Messias as well as the Jews nevertheless Christ acknowledges them for his sheep no more than the Heathen themselves I. Very many among them were sprung indeed of the seed of Jacob though now become Renegades and Apostates from the Jewish Faith and Nation and hating them more than if they were Heathens and more than they would do Heathens Which also among other things may perhaps be observed in their very language For read the Samaritan version of the Pentateuch and if I mistake not you will observe that the Samaritans when by reason of the neerness of the places and the alliance of the Nations they could not but use of the language of the Jews yet used such a variation and change of the Dialect as if they scorned to speak the same words that they did and make the same language not the same II. In like manner they received the Mosaic law but for the most part in so different a writing of the words that they seem plainly to have propounded this to themselves that retaining indeed the law of Moses they would hold it under as much difference from the Mosaic Text of the Jews as ever they could so that they kept something to the sense n n n n n n Hieros Sotah fol. 21. 3. Bab. Sotah fol. 33. 2. R. Eliezer ben R. Simeon said I said to the Scribes of the Samaritans Ye have falsified your Law without any manner of profit accruing to you thereby For ye have writ in your Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Near the Oaken Groves of Morâ—h which is Sichem c. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added Let the Samaritan text at Deut. XI 30. be looked upon III. However they pretended to study the religion of Moses yet in truth there was little or no difference between them and Idolaters when they knew not what they worshipped which our Saviour objects against them Joh. IV. 22. and had not only revolted as Apostates from the true religion of Moses but set themselves against it with the greatest hatred Hence the Jewish Nation held them for Heathens or for a people more execrable than the Heathens themselves A certain Rabbin thus reproaches their idolatry o o o o o o Hieros Avodah Zarah fol. 44. 4. R. Ismael ben R. Josi went to Neapolis that is Sâ—chem the Samaritans came to him to whom he spake thus I see that you adore not this Mountain but the Idols which are under it for it is written Jacob hid the strange Gods under the
pretending to be Pharisees whose works are as the works of Zimri and yet they expect the reward of Phineas The Gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those painted men are such whose outward show doth not answer to their nature they are coloured without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but their inward part doth not answer to their outward and their works are evil like the works of Zimri but they require the reward of Phineas saying to men that they should honour them â—s much as Phineas They had forgot their own axiom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Disciple of the wise who is not the same within that he is without is not a Disciple of the wise e e e e e e Bab. Joma fol. 72. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But within ye are full of hypocrisie and iniquity The Masters themselves acknowledg this to their own shame f f f f f f Bab. Jom fol. 9. 2. They enquire what were those sins under the first Temple for which it was destroy'd and it is answered Idolatry Fornication and Bloodshed They enquire what were the sins under the second and answer Hate without cause and secret iniquity and add these words To those that were under the first Temple their end was revealed because their iniquity was revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to those that were under the second their end was not revealed because their iniquity was not revealed The Gloss They that were under the first Temple did not hide their iniquity therefore their end was revealed to them as it is said After seventy years I will visit you in Babylon but their iniquity under the second Temple was not revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those under the second Temple were secretly wicked VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye garnish the Sepulchres of the Righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Shakalim Chap. 2. Hal. 5. The Glossers are divided about the rendring of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some understand it of a kind of building or pillar some of the whiting or marking of a Sepulchre above spoken of the place referred to speaks concerning the remains of the Didrachms paid for the redemption of the soul and the question is if there be any thing of them due or remaining from the man now dead what shall be done with it the answer is Let it be laid up till Elias come but R. Nathan saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them raise some pillar or building upon his Sepulchre Which that it was done for the sake of adorning the Sepulchres is proved from the words of the Jerusalem Gemara upon the place h h h h h h Fol. 47. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do not adorn the Sepulchres of the righteous for their own sayings are their memorial Whence those buildings or ornaments that were set on their Sepulchres seem to have been sacred to their memory and thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as Souls because they preserved the life and soul of their memory These things being considered the sense of the words before us doth more clearly appear Doth it deserve so severe a curse to adorn the Sepulchres of the Prophets and righteous men Was not this rather an act of piety than a crime But according to their own Doctrine O ye Scribes and Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their own Acts and Sayings is a sufficient memorial for them Why do ye not respect follow and imitate these But neglecting and trampling upon these you perswade your selves that you have performed piety enough to them if you bestow some cost in adorning their Sepulchres whose words indeed you despise VERS XXXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The damnation of Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Judgment of Gehenna See the Chaldee Paraphrast on Ruth II. 12. Baal Turim on Gen. I. 1. Midras Tillin i i i i i i Fol. 41. 2 3 c. VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wise men and Scribes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wise men and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes Let them observe this who do not allow the Ministers of the word to have a distinct calling The Jews knew not any that was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wise man or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scribe but who was both learned and separated from the common people by a distinct order and office VERS XXXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto the blood of Zacharias Son of Barachias THAT the discourse here is concerning Zacharias the son of Jehoiada k k k k k k 2 Chr. XXIV killed by King Joas we make appear by these arguments I. Because no other Zacharias is said to have been slain before these words were spoken by Christ. Those things that are spoke of Zacharias the father of the Baptist are dreams and those of Zacharias one of the twelve Prophets are not much better The killing of our Zacariahs in the Temple is related in express words and why neglecting this should we seek for another which in truth we shall no where find with any author of good credit II. The Jews observe that the death of this Zacharias the son of Jehoiadah was made memorable by a signal character and revenge Of the Martyrdom of the other Zacharias they say nothing at all Here both the l l l l l l Hieros in Taanith fol. 69. 1 2. Bab. in Sanhedr fol. 96. 2. Talmuds R. Jochanan said Eighty thousand Priests were killed for the blood of Zacharias R. Judah asked R. Acha whereabouts they killed Zacharias Whether in the Court of the Women or in the Court of Israel He answered neither in the Court of Israel nor in the Court of the Women but in the Court of the Priests And that was not done to his blood which useth to be done to the blood of a Ram or a Kid Concerning these it is written And he shall pour out his blood and cover it with dust But here it is written m m m m m m Ezech. XXIV 7. Her blood is in the midst of her she set it upon the top of a rock she poured it not upon the ground And why this n n n n n n Vers. 8. That it might cause fury to come up to take vengeance I have set her blood upon a rock that it should not be covered They committed seven wickednesses in that day They killed a Priest a Prophet and a Judg they shed the blood of an innocent man they polluted the Court. And that day was the Sabbath day and the day of Expiation when therefore Nebuzaradan went up thither he saw the blood bubbling so he said to them what meaneth this It is the blood say they of Calves Lambs and Rams which we have offered on the Altar Bring then said he Calves Lambs and Rams that I may try whether this be their blood They brought them and slew them and
instances Those Treatises which are called Rabboth are made up of that kind of expositions viz. Mystical and Allegorical CHAP. VI. VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Passover was nigh a a a a a a Pesachin fol. 6. IT is a Tradition They enquire and discourse about the rites of the Passover thirty days before the Feast b b b b b b Hiero Shekalim cap. 3. hal 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is half That is half of those thirty days before the Feast wherein they discourse of the rites of it From the entrance of these thirty days and so onward this Feast was in the eyes and mouth of this people but especially in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fifteen days immediately before the Passover Hence perhaps we may take the meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Passover was nigh From the entrance or beginning of these thirty days viz. From the fifteenth day of the month Adar they repaired the ways the Streets the Bridges the Pools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dispatched all other publick businesses they painted the Sepulchres and proceeded about matters of an Heterogeneous nature c c c c c c Shekal cap. 1. hal 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Gemar Hierosol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are all the businesses of the publick they judged all pecuniary faults those also that were Capital and those for which the offenders were scourged They redeemed devoted things They made the suspected Wife drink They burnt the red Heifer They boared the Ear of the Hebrew Servant They cleansed the Lepers and removed the covers from the Well that every one might be at liberty to drink The Gloss is And some that were deputed in that affair went abroad to see if the the fields were sowen with Corn and the Vineyards planted with Heterogeneous Trees VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Five Barley Loaves COmpare 2 Kings IV. 42. and see Chetub e where the Masters enhaunce the number ◠Fol. 105. 2. 1 6. 9. of men fed by Elisha to two thousand two hundred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every hundred men had their single loaf set before them The Gloss is Twenty Loaves and the Loaf of the first fruits behold one and twenty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The green ear behold two and twenty these were all singly set each of them before an hundred men and so behold there were two thousand and two hundred fed By the same proportion in our Saviour's miraculous feeding the people one single loaf must serve for a thousand VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fragments that remain IT was a custom and rule that when they eat together they should leave something to those that served which remnant was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peah And it is remarked upon R. Joshua that upon a journey having something provided for him by an hospitable Widow he eat all up and left nothing to her that ministred f f f f f f Echah rabba◠thi fol. 62. 2. Where the Gloss Every one leaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little portion in the dish and gives it to those that serve which is called the Servitors part Although I would not confound the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor would affirm that what was left was in observation of this rule and custom yet we may observe that the twelve Baskets full of Fragments left at this time answered to the number of the twelve Apostles that ministred It is otherwise elsewhere VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They also took Ship THEY had gone afoot from Capernaum to the Desert of Bethsaida Mark VI. 33. by the Bridge of Chammath near Tiberias but they Sail back in ships partly that they might follow Jesus with the greater speed and perhaps that they might reach time enough at the Synagogue for that was the day in which they assembled in their Synagogues VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For him hath God the Father sealed THE Jews speak much of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The seal of God which may not be impertinently remembred at this time g g g g g g Hieros Sanhedr fol. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is the seal of the Holy blessed God R. Bibai in the name of R. Reuben saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what is truth R. Bon saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living God and King Eternal Rosh Lachish saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the first Letter of the Alphabet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last q. d. I the Lord am the first I received nothing of any one and beside me there is no God For there is not any that intermingles with me and I am with the last h h h h h h Bab. Sanhedr fol. 64. 1. Joma f. 69. 2. There is a Story of the great Synagogue weeping praying and fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At length there was a little scroll fell from the Firmament to them in which was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth R. Chaninah saith hence learn that truth is the Seal of God We may easily apply all this to Christ who is the way the TRUTH and the life Joh. XIV 8. he is the express image of his Father the truth of the Father whom the Father by his Seal and Diploma hath confirmed and ratified as the great Ruler both of his Kingdom and Family VERS XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What shall we do that we might work the works of God OBserve first the rule about Workmen or Labourers i i i i i i Bava Mezia fol. 83. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is granted by the allowance of the Law that the Labourer shall eat of those things wherein he laboureth If he works in the Vintage let him eat of the Grapes if in gathering the Fig-trees let him eat of the Figs if in the Harvest let him eat of the ears of the Corn c. Nay further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is lawful for the workman to eat of those things wherein he worketh a Melon to the value of a Peny and Dates to the value of a peny c. Compare these passages with what our Saviour speaks Labour saith he for that meat which endureth to everlasting life Now what is that work of God which we should do that might entitle us to eat of that Food Believe in Christ and ye shall feed on him VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Fathers did eat Manna I. THEY seek a sign of him worthy the Messiah in general they seem to look toward those dainties which that Nation fondly dreamed their Messiah would bring along with him when he should come but more particularly they expect Manna Ye seek
For so was he indeed distinguished from all mortals and Sons of men And God saith he had then begotten him when he had given a token that he was not a meer man by his divine power whereby he had raised him from the dead And according to the tenor of the whole Psalm God is said to have begotten him then when he was ordained King in Sion and all Nations subdued under him Upon which words that passage of our Saviour uttered immediately after he had arisen from the dead is a good Commentary All power is given unto me c. Matth. XXVIII What do those words mean Matth. XXVI 29. I will not henceforth drink of this fruit of the Vine until that day when I drink it new with you in my Fathers Kingdom They seem to look this way viz. I will drink no more of it before my Resurrection For in truth his Resurrection was the beginning of his Kingdom when he had overcome those enemies of his Satan Hell and Death from that time was he begotten and established King in Zion I am mistaken if that of Psal. CX v. 3. doth not in some measure fall in here also which give me leave to render by way of paraphrase into such a sense as this Thy people shall be a willing people in the day of thy power it shall be a willing people in the beauties of holiness it shall be a willing people from the Womb of the morning thine is the dew of thy youth Now the dew of Christ is that quickning power of his by which he can bring the dead to life again Isai. XXVI 19. And the dew of thy youth O Christ is thine That is it is thine own power and vertue that raiseth thee again I would therefore apply those words from the womb of the morning to his Resurrection because the Resurrection of Jesus was the dawn of the new world the morning of the new Creation VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sure mercies of David IT hath been generally observed that this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from the Greek Version in Isai. LV. 3. But it is not so generally remarked that by David was understood the Messiah which yet the Rabbins themselves Kimchi and Ab. Ezra have well observed the following Verse expressly confirming it The Resurrection of our Saviour therefore by the interpretation of the Apostle is said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sure mercies of Christ. And God by his Prophet from whence this clause is taken doth promise the raising again of the Messiah and all the benefits of that Resurrection He had fortold and promised his death Chap. LIII But what mercies could have been hoped for by a dead Messiah had he been always to have continued dead They had been weak and instable kindnesses had they terminated in death He promises mercies therefore firm and stable that were never to have end because they should be always flowing and issuing out of his resurrection Whereas these things are quoted out of the Prophet in the words of the LXX varying a little from the Prophets words and those much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold ye despisers and wonder c. vers 41. it might be enquired in what language the Apostle preached as also in what language Moses and the Prophets were read in that Synagogue vers 15. If we say in the Greek it is a question whether the Pisidians could understand it If we say in the Pisidian language it is hardly to be believed the Bible was then rendred into that language It is remarkable what was quoted above out of Strabo where he mentions four tongues amongst them the Greek and the Pisidian distinct from one another But this I have already discusst in the Notes upon Verse 15. of this Chapter VERS XLI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold ye despisers c. DR Pocock a a a a a a Poc. Miscell 3. here as always very learnedly and accurately examines what the Greek Interpreters Hab. I. read saving in the mean time the reading which the Hebrew Bibles exhibit for it is one thing how the Greek read it and another thing how it should be truly read VERS XLII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Gentiles besought c. IT is all one as to the force of the words as far as I see whether you render them they besought the Gentiles or the Gentiles besought them the later Version hath chiefly obtained but what absurdity is it if we should admit the former And doth not the very order of the words seem to favour it If it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one might have inclined to the later without controversie but being it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is place for doubting And if it were so that the Jews resented the Apostles doctrine so ill that they went out of the Synagogue disturbed and offended as some conjecture and that not improbably we may the easilier imagine that the Apostles besought the Gentiles that tarried behind that they would patiently hear these things again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the next Sabbath I. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Lexicons tell us amongst other things denotes hence forward or hereafter Now this must be noted that this discourse was held in the fore noon for it was that time of the day only that they assembled in the Synagogue in the afternoon they met in Beth Midras Let us consider therefore whether this phrase will not bear this sense They besought that afterwards upon that Sabbath viz. in the afternoon they would hear again such a Sermon And then whether the Gentiles besought the Apostles or the Apostles the Gentiles it dot not alter the case II. Let us inquire whether the Apostles and the Christian Church did not now observe and celebrate the Lord's day It can hardly be denyed and if so then judge whether the Apostles might not invite the Gentiles that they would assemble again the next day that is upon the Christian Sabbath and hear these things again If we yield that the Lord's day is to be called the Sabbath then we shall easily yield that it might be rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbath after And indeed when the speech was amongst the Jews or Judaizing Proselytes it is no wonder if it were called the Sabbath As if the Apostles had said to morrow we celebrate our Sabbath and will you on that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have these words preached to you III. Or let 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the week betwixt the two Sabbaths as that expression must be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I fast twice in the week then as the sense is easie that they besought them the same things might be repeated on the following week so the respect might have more particularly been had to the second and fifth day in the week when they usually meet together in the Synagogue
Church of God That Jerusalem for that fact should be a curse a hissing and an everlasting desolation and that Rome that was as guilty every whit should be a blessing a renown and the prime Church of all Churches Let a Papist solidly unriddle me this and he says something And to speak to what he pleads we may first answer with that common saying Ubi lex II. non distinguit c. what the Word of God doth not distinguish we are not to make any distinction about but of any differences of qualities twixt Rome Heathen and Papal the Word of God doth not distinguish unless it shew the Papal to be the worse of the two In this Chapter indeed it distinguishes of the change of state and government from Imperial to Pontifical but for mischievousness and abomination there is no such distinction Rome Heathen in the beginning of the Chapter is a Beast like a Leopard with feet like a Bear and a mouth like a Lion And Rome Papal at vers 11. a beast like a Lamb but it speaks like a Dragon and exerciseth all the power of the former Beast and is not behind it a whit in wickedness and cruelty A Lamb in shew but a Dragon a Devil in speech and the very former beast in demeanor the former beast had the mouth of a Lion this of a Dragon the former bad this worse And look but at several places that speak of this City and you find they speak of it without any such distinction of quality but that Rome all along is her self i. e. stark naught till her latter end and till she perish The first time you meet with any hint of Rome in Scripture is Numb XXIV 24. And I. ships shall come from the coast of Chittim and shall afflict Asshur and shall afflict Eber and he also shall perish for ever Where by Chittim that Rome and Italy are meant it is the consent both of Jews and Christians both of Protestants and Papists and the very intent and story of the passage doth so enforce it to be taken And the words shew how Ships and Souldiers from Rome should afflict and conquer Assyria who had been once the great afflicter and that they should afflict and conquer Heber or the Hebrews the afflicted people yea afflict Christ the chief child of Heber for Rome as I said put him to death All which History sheweth to be most true And he also that is Chittim Rome or Italy shall perish for ever The word also parallels her perdition with Amaleck of which there is mention vers 20. Amaleck was the first of the Nations that is he was the first of the Nations that fought against Israel Exod. XVII and that Nation shall perish for ever So Chittim or Rome is the last of the Nations that shall afflict Heber and the Israel of God and he also shall perish for ever Now do you find any such distinction here as that Rome Papal should be holy blessed and the most excellent Church in the World when the conclusion the period of Chittim is that he shall perish for ever And the last time that there is discourse in Scripture of Rome it makes this distinction II. indeed of the state and government of it that Rome Heathen is the Beast and Papal is the false Prophet but it leaves both under the same condemnation and perishing for ever Revel XIX 20. And the Beast was taken and the false Prophet And both these were taken and cast alive into a lake of fire burning with brimstone Antichrist in Scripture is charactered under the character of Apostasie or falling away III. from the Truth 2 Thes. II. 3 4. There must be a falling away first and then the Man of sin shall be revealed And Rev. IX 1. I saw a star fall from Heaven unto the Earth and to him was given the key of the bottomless pit And he opened the bottomless pit and there arose a smoke out of the pit as the smoke of a great furnace and the Sun and the Air were darkened by reason of the smoke of the pit And there came out of the smoke Locusts upon the Earth c. He that lets Hell loose and opens the bottomless pit and le ts out smoke that darkneth all the World and le ts out Locusts that devour all before them He is a Star a Churchman an Angel a Minister of the Church as Chap. I. 20. The seven Stars are the Angels of the seven Churches but a Star fallen from Heaven a Minister apostatized and revolted from the Truth or else he would not rightly resemble his father the Devil who abode not in the truth but fell from it and became an enemy Now let any one judge whether Rome Heathen or Papal be this apostatized wretch and whether of them hath departed from the truth Rome Heathen never embraced the truth and so could never fall from it Rome Papal hath done it with a witness And lastly That much mistaken place in Revel XX. speaks to this very tenour we are IV. upon First The old Dragon which is the Devil and Satan is bound by Christ a thousand years that he should no more deceive the Nations vers 3. The old Serpent had deceived the Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heathen for above two thousand years with Idolatry false miracles false oracles and with all blindness of superstition Now Christ sending the Gospel by his Apostles and Ministers among the Heathen or Gentiles bound the Devil and imprisoned him curbed his power and delusion that he should not deceive the World in manner as he had done but the World now becomes Christian and Heathenism is done away and this is there called the first Resurrection viz. the Resurrection of the dead Heathen as Ephes. II. 1. You hath he quickned who were dead in trespasses and sins And Joh. V. 25. The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live Well thus the Devil is bound a thousand years during which time the Gospel runs through the World and prevails and makes it Christian. At vers 7. the Devil is let loose again and by Popery he makes the World as blind deluded heathenish as it had been in the worst times under Heathenism And it were no hard thing out of History to shew that Rome Papal did equal nay exceed Rome Heathen in all blindness wickedness cruelty uncleanness and in all manner of abomination But an hour a day a week would not serve the turn to describe that full Parallel The Text gives a full summary of all though in few words when it tells us that the Dragon the Devil gave his power seat and authority to Rome and it hath and doth and will act in that spirit while it is Rome and can any thing but mischief be expected from such a spirit This days memorial is evidence enough instead of more A Plot and Design of
Judaism again to their old Mosaick rites which sometime had been right but now antiquated and to their traditional principles which had never been right but now least of all to have been embraced and to a deadly hatred and persecution of the Gospel that they once professed How the Apostles speak of and against this Apostasie in their Epistles I need not tell you he that runs may read it But he that stands still and reads presely will find that they find The Antichrist that then was in that Apostasie I say the Antichrist that then was For the Scripture gives a hint of a twofold Antichrist one in the Epistles and the other in this Book of the Revelation one that was in those times and the other that was to be afterwards one among the Jews that had embraced the Gospel and the other among the Gentiles which should embrace it And if you will let the unbelieving Jew to be one part of the Antichrist that then was the Apostatized Jew was much more Many Antichrists in those times as this our Apostle tells us 1 Joh. II. 18. but those were they especially of whom he speaks immediately after They went out from us but they were not of us And the like character do these Apostates carry in other places in the Epistles in terms equivalent Now therefore the nearest way to discover the Antichrist that was to be in after times among the Gentiles is by observing his likeness and similitude to the former viz. in apostatizing from the pure and sincere profession of the Gospel to Judaism or to Mosaick manner of worship and Judaick principles and Religion Which how the Church of Rome hath done it would require a long time to compare in all particulars but it will require a far longer time for her to clear her self from that just accusation How near doth she come to Judaism in the doctrine of Justification how near in the doctrine of opus operatum How near in the doctrine of expiation by bare Confession How near in the doctrine of the value of Traditions And one for all how near in turning all Religion into Ceremony Their present year of Jubilee is it not Mosaick And were you there at it and saw the manner of their devotions their formal Services and Ceremonious Worship would you not think you were in the old Jerusalem among the Scribes and Pharisees rather than in the the new where the true worshipers worship the Father in spirit and truth So that when we departed from the Church of Rome we did but the same thing that the Apostles Disciples and other holy converts of the Jewish Nation did they forsook Judaism to embrace the purity of the Gospel And so did we And in the way that they call Heresie we worship God If I have trespassed too much upon your patience by so prolix a discourse upon so unpleasing a subject I must crave your pardon We enquiring after the new Jerusalem where we might find it come to the place where your ways parted and one went right and the other wrong The wrong way is the broader pleasanter and more trodden and not a few that stand in it and cry This is the right way and no other It is good to give warning it is needful to take warning that we be not misled that the men and the way do not deceive us And having thus far observed where the new Jerusalem is not to be found let us now look where it is And first we must not expect to find it in any one particular place as you might have done the old Jerusalem but it is dispersed here and there abroad in the World It is the Catholick Church as we are taught in our Creed and it is not in one only but in this and that and the other Nation When the new Jerusalem is to be measured in Zach. II. an Angel bids O run after yonder young man that is to measure it and tell him that Jerusalem shall be inhabited as a City without walls for the multitude of men and cattel that shall be therein It is a City unlimited and therefore not to be bounded within this or that compass We may use this Paradox of it That it is a fluid and yet a fixed body nay fixed because fluid that is it is moving sometime into one place sometime into another and therefore it shall never fade or perish The Jews accused S. Stephen of Heresie and blasphemy because he said that the Church and Religion should not alway be pinned to that City and Temple but taken away In his answer he sheweth that the Church and Religion is a Pilgrim one while in one place another while in another in Mesopotamia in Charran in Canaan in Egypt And our own observation may tell us that when it failed in Egypt and Israel followed the Idols and manners of that Land as Ezek. XX. that then God found himself a Church in the family of Job and his three friends The saying of our Saviour may suffice for this The Kingdom of Heaven shall be taken from you and given to a people that shall bring forth the fruits of it And this is that that makes it fixed or never failing because when it decayeth in one place it groweth in another And that promise of our Saviour will ever maintain it in life and being Upon this rock will I build my Church of the Gospel and the gates of Hell shall never prevail against it as they have done against the Church of the Jews In Matth. XXIV when Christ foretels of the desolation of that City Church and Nation that their Sun and Moon and Stars Religion and Church and State should be darkned and fall and come to nothing and they should then see the Son of man whom they would never own coming in a thick cloud and storm of vengeance against them it might be questioned where then will God have a Church when that is gone He gives an answer That the Son of man should send his Angels or Ministers with the sound of a trumpet the trumpet of the Gospel and gather him a Church from all the corners under Heaven To which may not improperly be applied that Heb. XII 22. Ye are come to an innumerable company of Angels God will never want his Church but if it be not in one place it will be in another Secondly There is an invisible Church as well as a visible Pauls Jerusalem which is above and out of sight as well as Ezekiels Jerusalem pitched here below There is commonly some invisible Church within the visible as Ezekiels wheel within a wheel But there is sometimes an invisible Church where there is none visible as those seven thousand men in the days of Elias when he could not discern one The Apostle speaking of the new Jerusalem that we are speaking of in that place of the Epistle to the Hebrews before alledged among other things saith Ye are not come to the Mount that might
be touched meaning Mount Sinai but ye are come to Mount Sion One would think when he spake of Mount Sinai he should rather have called it the Mount that might not be touched for God charged that neither man nor beast should touch it Exod. XIX But you may see the Apostles meaning That the Mystical Mount Sion is not such a gross earthly thing as Mount Sinai was that was subject to sense and feeling to be seen and felt and trod upon but that Sion is a thing more pure refined and abstract from such sensibleness spiritual and heavenly And from this undeniable notion of a Church invisible we may easily answer that captious and scornful question that you know who put upon us Where was your Church and Religion before Luther Why it was in the Jerusalem that is above out of the reach and above the ken of mans discerning it was upon Mount Sion above the sphere of sight and sense It was in such a place and case as the Church and Religion was in when there were seven thousand men that never bowed the knee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Golden Heiser at Dan or Bethel and yet the greatest Prophet then being could not discern the least sign of any Church at all Now Thirdly The new Jerusalem must be known by her Pearls and Jewels upon which it is founded and built up True Religion is that that must distinguish and discover the true Church And where that is it is like the Wisemens Star over the house at Bethlehem that points out and tells Jesus and his Church is hero I must confess I do not well understand that concession of some of our Protestant Divines that yield That the Church of Rome is a corrupt Church indeed but yet a true Church For I do not well understand how there should be a true Church under a false Religion If the Church of the Jews under the great corruption of Religion that was in it might be called a true Church that was all it could look for And it must have that title rather because there was never a Church in the World beside it than from any claim by Religion But what do you call true Religion 1. First That which is only founded on the Word of God as the Wall of the new Jerusalem in vers 14. of this Chapter is founded upon twelve pearls engraven with the names of the twelve Apostles of the Lamb. 2. That Religion that tends directly to the honouring of God and saving of souls and is adequate to these ends In short That Religion that can bring to Heaven For I so little believe that any man may be saved in any Religion that I believe there is only one Religion in which any man may be saved And when Moses can bring Israel only to the skirts of the Land of Promise I hardly believe that any Religion will bring them into it Though one should not stick to grant that a person may be saved in the Church of Rome yet should I question whether in the Faith of Rome And it is the Faith or Doctrine of a Church more especially that I mean by the Religion of it Let a Romanist ride all the stages of his Religion from his uncouth kind of Baptism to his extream Unction through his auricular Confessions and Absolutions through his Penances and Pardons through his Massings and Crossings through all his Devotions and Austerities will all these bring to Heaven if the main fundamentals of Faith be faulty and failing Nay if the main fundamentals of belief be clean contrary to the way of God to Heaven A Scribe or Pharisee in old Jerusalem is as devout in Religion and as strict and severe in outward conversation as is imaginable that you would think sanctity it self were there yet will all this bring to Heaven when the chief principles of his Faith are directly contrary to the way of Salvation while he believes to be justified by his own works and places all in opere operato in a little formal and ceremonial service Like him in the story and on the stage that cried O! Heaven and pointed down to the Earth these pretended for Heaven in their practical Devotions but pointed downward in their Doctrinal principles I shall not insist to illustrate those particulars that I mentioned I suppose they carry their own proof and evidence with them that they are most proper touchstones whereby to try the truth of a Church and Religion And it is our comfort that we can that we do that we desire to bring our Religion to such Tests and touchstones and refuse not but most gladly appeal to the impartial Judge the Word of God to give judgment of it I shall not therefore undertake so needless a task as to go about to prove the truth of our Faith and Religion since so many Protestant pens have so clearly and so abundantly done it far more learned than my Tongue And since I may make such an Appeal to you as the Apostle did to King Agrippa King Agrippa believest thou the Prophets I know thou believest Fathers and Brethren believe you the Truth of our Religion I know you believe it Then I have no more to do but to offer two or three words of humble exhortation and entreaty viz. Prize it Cleave to it Beautifie it I. Prize it for it is the chiefest jewel in all our Cabinet And the wisest Merchant in all your City cannot find out a Pearl of greater price It is the life of our Nation at home and it is the honour of our Nation abroad It is that that makes our Land a Royal Street of the new Jerusalem It is that that must make your City a holy City We see a new London as our Apocalyptick saw a new Jerusalem The buildings stately and magnificent the furniture sumptuous and very splendid the shops rich and bravely furnished the wealth great and very affluent but your Religion the all in all As it was said in old time that Athens was the Greece of Greece and as it may be said at this time that London is the England of England so let your Religion be the London of London It is that by which your City must stand and flourish by which your prosperity must be watered and maintained and the Anâ—ile which kept in safety will keep us in safety II. Keep therefore close to your Religion and leave it not Dread revolting from the true Religion The Apostasie in the Apostles times was the sin unto death in our Apocalypticks first Epistle and last Chapter And there is an Apostasie in our time but too common and to be deplored with tears to a Religion but too like to that to which they then revolted I would therefore that those that are tempted either by the lightness of their own hearts or by the Emissaries of Rome to revolt from their Religion would remember that dreadful saying of the Apostle Heb. X. 26. If we sin wilfully after
shall arise from the dust another c. â—91 ECCLESIASTES Ch. vers  Page 12. 11. AS nails fastned by those that gather the flock into the fold 575 ISAIAH Ch. vers  Page 10. 32. HOW the Chaldee Paraphrast Kimchi and Iarchi read it 42 11. 2. He shall make him quick of scent in the fear of the Lord. 655 15. 5. An Heifer of three years An Heifer in his third year A great Heifer of three years old c. 502 MARK Ch. vers  Page 1. 2. IN Esaias the Prophet 331 332 JOHN Ch. vers  Page 2. 20. FOurty and six years hath this Temple been in building 529 530 3. 19. That the times of refreshing may come 650 651 5. 39. Ye search the Scriptures 550 ACTS Ch. vers  Page 23. 5. I Know not that there is an High Priest 1289 1290 JEREMIAH Ch. vers  Page 48. 34. THE Heifer being in his third year 502 DANIEL Ch. vers  Page 9. 27. EVEN by the Wing or Army of abominations making desolate 242 HOSEA Ch. vers  Page 13. 14. WHere is thy revenge O death 792 ROMANS Ch. vers  Page 4. 11. A Seal of the righteousness of Faith which should hereafter be in uncircumcision 761 6. 17. You have obeyed from your Heart that form of Doctrine whereunto you were delivered 1245 TITUS Ch. vers  Page 1. 2. WHICH God hath promised before the times of the Iewish ages 767. A Second Table to the Second Volume containing the AUTHORS or their WORKS Quoted therein A. ABen Ezra Adrichomius Aelianus Spartianus Aethicus Agadah Alphesius Ambrose Ammonius Antoninus Apolinaris Appianus Aquila Aristeas Aristophanes Aruch or Author of the Aruch Athanasius Athenaeus Augustine or Austine Author of Iuchasin B. BAal Turim Baronius Benjamin Beza Bibles Complutensian English French Italian Polyglot Septuagint Vulgar Biddulph Bochart Book of Ben Syrach Borchard Bostrensis Titus Breidenbach Broughton Buxtorf or Buxtorsius C. CAldee Paraphrase and Paraphrast Camerarius Caninius Capellus Ludovicus Carthusianus Carthusiensis Carthwright Caesar. Chrysostom Cippi Hebraici or Collector of the Hebrew Cippi Clopenberg Copy Alexandrian Complutensian Old Testament Roman Cordus Cyril St. D. DE Dieu Ludovicus Diodorus Siculus Dion or Dion Cassius Dionysius Drusius E. EPiphanius Erasmus Erpenius Eulogius Eupolemeus Eusebius Eustathius G. GEmarists Gemera of Babilon Ierusalem Gregory Nyssen Gulielmus Tyrius H. HAddarson Heinsius Heptaglot Lexicon Herodotus Hierom or Ierome Holstein Luke Homer Hottinger I. JAcob ben Dositheus Iarchi Ieremiah Bar Abba Ierome or Hierom. Iewish Records Iews Pandects Ignatius Martyr Interpreter Arabick Italian Latin Persian Samaritan Syriack Ionathan Iosephus Iuchas Iulian. Iulius Capitolinus Iustinian Iustin Martyr Irenaeus K. KImchi David or Kimchius L. LAmpridius Leunclavius Lexicographers Lexicon Heptaglotton Lyphius Lyra or Lyranus M. MAccabees Maimonides Manuscript Alexandrian Marcellinus Mazoreth Mela or Pomponius Mela. Menander Micra Midras Tillen Mishneh Moed Katon Morney N. NAzianzen Nobilius Nonnus Notitia Imperii O. OLivar or Olivares Onkelos P. PAncirollus Pausanias Pentateuch Samaritan Petavius Philo Iudeus Philostratus Photius Phrynicus Pliny Pocock Polyglot Bible Primasius Ptolomy R. RAbban Simeon ben Eliezer Rabban Simeon ben Gamaliel Rabbi Akibah Barachiah Chaijah David Eliezer Iochanan Iohanan Iosah Iotten Iudah Meir Nathan Nissen Saadia Simeon ben Iochai Solomon Suaida Rabbins Rambam Rhemists S. SAligniac Samaritan Pentateuch Scaliger Sedulius Seneca Septuagint Sigeverts Chronicle Solinus Polyhistor Sozomen Spartianus Strabo Symmachus Syracides T. TAcitus Talmud of Babilon Ierusalem Talmudists Tanchum Targum of Ierusalem Ionathan Targumists Tatianus Tertullian Theodoret. Theodosius Theophilus Titus Bostrensis Translation Arabick Beza's English Erasmus's French Greek or Seventy's Interliniary Italian Samaritan Syriack Vulgar or Latin Trebellius Pollio V. Version Arabick Beza's English Erasmus's French Greek or Seventy's Interlineary Italian Samaritan Syriack Vulgar or Latin X. XEenophon Xylander Z. ZOhar A Third Table to the Second Volume of HEBREW words c. and of GREEK words annexed in both which the words are less or more Explained or Illustrated × ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is frequently enough cut off from the beginning of several words Page 580 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used of a Natural and of a Civil Father 354 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an high Father why changed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Father of a great multitude 1076 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a saying of the Iews concerning sin done wilfully 1095 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a saying of the Iews concerning sin done ignorantly 1095 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth supposed by the Iews to be the Seal of God 551 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 568 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nose Nostrils anger 602 ב 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are alternately used p. 491 501. It is changed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syriack Page 1144 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Babel for a City and a Country 1144 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bethphage how within Jerusalem 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Candle used for a Person famous for life or knowledge 550 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of Galilee 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bin Hashmashuth what 167 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Son of the Covenant 1126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Sanctitate 1125 ×’ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gab surface pavement Page 615 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ much 264 ד 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word the Plague Page 792 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ much 264 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes a more narrow search into the Scriptures 550 ×” 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world Page 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mountainous Country of Judah what 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hidjot a word very usual among the Rabbins what 786 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mundate nos rendred be clean Gen. 35. 2. 1132 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Judging our selves and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Depending upon grace why Prayer is so called 1136 ו 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 May be rendred either And or Or Page 1215 ×— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He destroys the World Page 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan Hacconeseth that is The Overseer of the Congregation the Minister of every Synagogue was so called 1041 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deaf and Dumb. 210 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem the same with Anathema 795 ×™ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jod its eternal duration whence Page 137 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea thus rendred by very many Versions but to be corrected 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Sodom what 6 ×› 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a coast c. Page 311 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Hexiographa or that