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
beginning of the Valley of Hinnom which after some space bending it self Westward ran out along the South side of the City There is no need to repeat those very many things which are related of this place in the Old Testament they are historical The mention of it in the New is only mystical and metaphorical and is transferred to denote the place of the damned Under the second Temple when those things were vanished which had set an eternal mark of infamy upon this place to wit Idolatry and the howlings of Infants roasted to Moloch yet so much of the filthiness and of the abominable name remained that even now it did as much bear to the life the representation of Héll as it had done before It was the common sink of the whole City whither all filth and all kind of nastiness met It was probably the common burying place of the City if so be they did now bury within so small a distance from the City They shall bury in Tophet until there be no more any place Jer. VII 32. And there was there also a continual sire whereby bones and other filthy things were consumed lest they might offend or infect the City There is a tradition according to the School of Rabban Jochanan ben Zaccai b b b b b b Bab. Erubhin fol. 19. 1. There are two Paealm trees in the Valley of Ben-Hinnom between which a smoak arises and this is that we learn The Palms of the Mountain are fit for Iron And this is the door of Gehenna Some of the Rabbins apply that of Esaiah hither Chap. LXVI vers the last They shall go out and see the dead carcasses of the men that rebel against me for their worm shall not die and their fire shall not be quenched Those Gentiles saith Kimchi upon the place who come to worship from month to month and from Sabbath to Sabbath shall go out without Jerusalem into the Valley of Jehosaphat and shall see the carkasses of Gog and Magog c. And a little after The just shall go out without Jerusalem into the Valley of Hinnom and shall see those that rebel c. What is to be resolved concerning the Valley of Jehosaphat he himself doubts and leaves undetermined c c c c c c Kimchi upon Joel 3. For either Jehosaphat saith he here erected some building or did some work or it is called the Valley of Jehosaphat because of judgment So also Jarchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehosaphat means all one with the Judgment of the Lord. CHAP. XL. Mount Olivet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mount of Olives 2 Sam. XV. 30. Zech. XIV 4. In the Rabbines commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mount of Oyle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Joseph Antiq. lib. 20. cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mount called the Mount of Olives lying over against the City is distant five furlongs But Luke saith Act. 1. 12. Then they returned from the Mount called Olivet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is near Jerusalem a Sabbath days journey But now a Sabbath days journey contained eight furlongs or a whole mile Neither yet for all this doth Luke fight against Josephus For this last measures the space to the first foundation of Olivet the other to that place of Olivet where our Saviour ascended The first foot of the Mount was distant five furlongs from the City but Christ being about to ascend went up the Mountain three furlongs further The Mount had its name from the Olive trees however other trees grew in it and that because the number of these perhaps was greater and the fruit better Among other trees two Cedars are mentioned or rather two monsters of Cedars b b b b b b Hieros Taanith fol. 69. 1. Two Cedars they say were in the Mount of Olivet under one of which were four shops where all things needful for purisications were sold out of the other they fetched every month forty Sea 's certain measures of Pigeons whence all the women to be purified were supplied It is a dream like that story that beneath this mountain all the dead are to be raised c c c c c c Targum upon Cant. 8. 1. When the dead shall live again say they Mount Olivet is to be rent in two and all the dead of Israel shall come out thence yea those righteous persons who died in captivity shall be rolled under the Earth and shall come forth under the Mount of Olivet There was a place in the Mount directly opposite against the East-gate of the Temple d d d d d d See Middoth cap. 1. hal 3. to which the Priest that was to burn the red Cow went along a foot-bridge laid upon arches as it was said before And e e e e e e Parah cap. 3. hal 9. when he sprinkled his blood there he directly levelled his eyes at the Holy of Holies Those signal flames also accustomed to be waved up and down on the top of this Mount in token of the New Moon now stated are worthy of mention The custom and manner is thus described f f f f f f Rosh Hashannah cap. 2. hal 2. 3. c. Formerly they held up flames but when the Cutheans spoiled this it was decreed that they should send Messengers The Gloss is this They held up the flames presently after the time of the New Moon was stated and there was no need to send messengers to those that were a far off in captivity to give them notice of the time for those slames gave notice and the Cutheans sometime held up flames in an undue time and so deceived Israel The Text goes forward How did they hold up the flames They took long staves of Cedar and Canes and Fat wood and the course part of the Flax and bound these together with a thred And one going up to the Mount put fire to it and shakes the flame up and down this way and that way until he sees another doing so in a second Mountain and another so in a third Mountain But whence did they lift up these flames first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Mount of Olivet to Sartaba From Sartaba to Gryphena From Gryphena to Hauran From Hauran to Beth Baltin And he who held up the flame in Beth Baltin departed not thence but waved his flame up and down this way and that way until he saw the whole captivity abounding in flames 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gemarists enquire What From Beth Baltin means This is Biram What the Captivity means Rabh Joseph saith This is Pombeditha What means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it were a burning pit of fire There is a tradition that every one taking a torch in his hand goes up upon his house c. The Jews believe the Messias shall converse very much in this mountain which is agreeable to truth and reason
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
we do not say certainly in this also it gave place to no Country if either barrenness or fruitfulness served for the breeding them for Jericho and the adjacent parts was like a garden of pleasure in the midst of a Desert Certainly the place was very convenient for that great Work to be performed by the Baptist that is Baptizing in Jordan SECT VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Region round about Iordan Matth. III. 5. HERE that of Borchard is not unuseful b b b b b b Borch cap. 7. 26. Know that from the rise of Jordan under Libanus unto the Desert of Pharan almost an hundred miles Jordan it self on both shores hath spacious and pleasant fields which are compassed behind with very high mountains The truth of which if his Eyes had not experienced it he might have learned from Josephus who speaks thus c c c c c c Jos. de bell lib. 4. cap. 27. Over Jericho hangs a mountain stretched forth Northward even to the Country of Scythopolis and Southward to the Country of Sodome and the utmost borders of the Asphaltites It is craggy and not habitable by reason of barrenness Against it runs out a mountain near Jordan beginning at Julias and the North Country and stretched out Southward unto Gomorrha where it bounds the Rock of Arabia The Middle between these two Mountanous Regions is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great Plain extended from the Town Ginnabri unto the Asphaltites in length MCC furlongs in breadth CXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is cut in the middle by Jordan The Plain of Jordan before the overthrow of Sodome c. Gen. XIX is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Country about it in the LXX Those words teach what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Region about Jordan and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All added by the Evangelist may perswade us that the further side may also be taken in especially if it be considered how small a distance the River made The space was so little that as the Gemarists relate d d d d d d Hieros Bava Kama fol. 5. 3. a fire kindled on one side reached over to the other And they suppose water on this side might be spurted to the other in that Caution e e e e e e Ba◠Jevamoth fol. 116. 2. Let no man take the waters of purification and the ashes of purification and carry them beyond Jordan Nor let him stand on this side and spurt to the other However The River was not so broad but that two standing on each bank might look upon one another cast something over from the one side to the other yea and talk together And then think whether the Inhabitants of the further side resorted not to the Baptist being so near him and as it were within sight of him The Masters dispute whether Jordan be to be esteemed as the bounds of the Land of Israel or as the Land it self and the occasion of that dispute ariseth from another question namely this The flock of one man is separated and divided into two parts and those two parts feed in distant places it is asked Whether tithe is to be taken as of one flock or two Hence the discussion of the point glides to Jordan one part of the flock is on this side Jordan the other on the other If Jordan be to be esteemed for the bounds of the Land then one part is within the Land the other without But if it be to be reputed for the Land it self then the business is otherwise Among other things in this dispute f f f f f f Becoroth fol. 55. 1. Saith Rabbah Bar bar Channah R. Jochanan saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jordan is not but inwards from Jericho and beneath it You would think me more skilful than a Diver to fetch this secret from the bottom Jordan is not Jordan above Jericho is a paradox that vexes the Glossers themselves much more therefore may it me One understands the thing according to the bare letter for he that voweth saith he that he will not drink of Jordan may drink above Jericho Another understands it of Jericho as being a bounds yea as the bounds named below Jericho only Josh. XVIII 20. We make no tarrying upon the business But if Jordan had such a limitation that Jordan was not above Jericho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Region about Jordan is to be understood in the same limitation namely that it is only below Jericho See the LXX on Gen. XIII 10 12. The Masters sifting this business out of one scruple move another for they speak these words Jordan sloweth out of the Cave of Paneas goes along by the Sibbechean Sea by the Sea of Tiberias by the Sea of Sodome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And passeth on and glides into the great Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Jordan is not but inwards from Jericho and below it Let any shew me where Jordan flows out of the Sea of Sodome into the Mediterranean The River Shihor carrying blackness in its name may be taken for it if it be any other but neither does this appear concerning it While you see multitudes gathered together to John and gladly baptized in Jordan without fear without danger alas how much was Jordan changed from that Jordan in that story of Saligniac Jordan saith he g g g g g g Salign Tom. IX cap. 6. in which place Christ was baptized is famous for a ruinous building Here therefore all we Pilgrims went into the holy River and washed our Bodies and our Souls those from silth and these from sin a matter of very great joy and health had not an unhappy accident disturbed our joys For a certain Physician a French man of our company an honest man going something farther into the River was caught with a Crocodile whether one should call it a Dragon or a beast it is uncertain and swallowed him up not without the common grief of our brethren The Wilderness also where our Saviour underwent his forty days temptation was on the same bank of Jordan where the baptism of John was St. Luke witnessing it that Jesus being now baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 returned from Jordan namely from the same Tract whereby he came thither CHAP. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Treasury Mark XII 41. I. Various Carbans II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corban chests III. The Corban 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamber IV. Where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Treasury was V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gad Iavan in the Temple VI. Ierusalem in Herodotus is Cadytis VII The streets of Ierusalem VIII The street leading from the Temple towards the Mount of Olivet THAT which the Talmudists say of some other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Shevuoth cap. 1. hal 1. that they were two which at last became four may have place as to the Corbans or
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