time and story come in the three first Verses of the second Chapter and the story lyeth thus Dayes of the Creation VII GOD having thus created all things * * * Read ver 2. For on the seventh day God had ended his work otherwise there may be a doubt upon it whether God created not something on the seventh day This the lxx Saw and therefore they translate it different from the Original word And God ended his works on the sixth day in six days and man having thus fallen and heard of Christ and of death and eternal life and other like things on the sixth day the Lord ordaineth the seventh day for a Sabbath or holy rest and Adam spendeth it in holy duties and in meditation of holy things The mention of the institution of the Sabbath is laid in the beginning of the second Chapter though the very time and place of that story be not till after the end of the third 1. Because the holy Ghost would dispatch the whole story of the first week or seven days of the world together without interposition of any other particular story 2. Because he would shew that Adam should have kept the Sabbath though he had never sinned And therefore the mention of the Sabbath is before the mention of his sin CHAP. IV. THE exact times of the stories of the fourth Chapter are not to be determined and therefore they must be left to be taken up by conjecture in the times of the fifth as they are cast into the following table and so conjecturally also must we measure out the parallel and collateral times of the generations of Cain and Seth that are either named here or hereafter to the floud Cain and Abel born twins yet the one the seed of the Serpent and the other of the Woman In Cain was legible the poyson that Satan had breathed into fallen man and in Abel the breathing of grace into the elect and a figure of the death of Christ. God fireth Abels sacrifice from heaven but despiseth Cains yet readeth to him the first doctrine of repentance That if he did well he should certainly be accepted and though he did not well yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sin-offering lieth at the door if he repented there was hope of pardon Thus as God had read the first lecture of faith to Adam in the promise of Christ Chap. 3. 15. so doth he the first lecture of repentance to Cain under the doctrine of * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very commonly taken for a sin offering and the sacrifices were constantly brought to the Tabernacle door a sin-offering But Cain despiseth his own mercy is unmerciful to his brother and is denied mercy from the Lord. He beggeth for death that he might be shut out of that sad condition to which God hath doomed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now therefore let it be that any one that findeth me may kill me but this God denieth him and reserve th him to a longlife that he might reserve him to long misery Lamech a branch of this root bringeth into the world the abomination of Polygamie or of having more wives at once than one for which God smiteth him with horrour of conscience that he himself might be a witness against that sin that he had introduced and he censureth himself for a more deplorate and desperate wretch than Cain For that Cain had slain but one man and had only destroyed his body but he himself had destroyed both young and old by his cursed example which was now so currently followed and entertained in the world that ere long it was a special forwarder of its destruction that if Cain was to be avenged seven-fold Lamech deserved seventy and seven-fold In this stock of Cain also began Idolatry and worshipping the creature instead of the Creator blessed for ever and in a mournfull feeling of this dishonour done to God by it Seth calls his Son that was born to him in those times Enosh or sorrowfull because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then began profaness in calling upon the name of the Lord. Noah in 2 Pet. 2. 5. seemeth to be called the eighth in reference to these times namely the eighth in succession from Enosh in whose times the world began to be profane CHAP. V. THis fifth Chapter measureth the time and age of the world between the Creation and the Flood which was 1655. years compleat Being cast into a Table it will not only shew the currency but the concurrency of those times or how those Patriarchs whose times it measureth lived one with another The Reader will not need any rules for the explaining of the Table his own Arithmetick will soon shew him what use to make of it The first Age of the World From the Creation to the Flood This space is called Early in the morning Mat. 2. Hilar. in loc Ten Fathers before the Flood  Adam hath Cain and Abel and loseth them both Gen. 4. unhappy in his children the greatest earthly happiness that he may think of Heaven the more 130 130 Seth born in original sin Gen. 5. 2 3. a holy man and father of all men after the Flood Numb 24. 17. to shew all men born in that estate 235 235 105 Enosh born corruption in Religion by Idolatry begun Gen. 4. 25. Enosh therefore so named Sorrowful 325 325 195 90 Kainan born A mourner for the corruption of the times 395 395 265 160 70 Mahalaleel born A praiser of the Lord. 460 460 330 225 135 65 Jared born when there is still a descending from evil to worse 622 622 492 387 297 227 162 Enoch born and Dedicated to God the seventh from Adam Jude 14. 687 687 557 452 362 292 227 65 Methushelah born his very name foretold the Flood The lease of the world is only for his life 874 874 744 639 549 479 414 252 187 Lamech born A man smitten with grief for the present corruption and future punishment 930 930 800 695 605 535 470 308 243 56 Adam dieth having lived 1000. years within 70. Now 70 years a whole age Psal. 90. 10. 987  857 752 662 592 527 365 300 113 57 Enoch translated next after Adams death mortality taught in that immortality in this 1042 Enoch the seventh from Adam in the holy line of Seth prophecâ—ed against the wickedness that Lamech the seventh from Adam in the cursed line of Cain had brought in 912 807 717 647 582 Enoch lived as many years as there be days in a year via 365. and finished his course like a Sun on earth 355 168 112 55 Seth dieth 1056   821 731 661 596  369 182 126 69 14 Noah born a comforter 1140   905 815 745 680  453 266 210 153 98 84 Enosh dieth 1235    910 840 775  548 361 305 248 193 179 95 Kainan dieth 1290     895 830  603 416 360 303 248 234 150 55
when they lead us far further CHAP. XLVI The time and manner of the Creation MOSES in the first verse of the Bible refutes three Heathen opinions namely theirs that thought the World was Eternal for he saith in the beginning c. Secondly theirs that thought there was no God for he saith Elohim created Thirdly theirs that thought there were many gods for he saith * * * Even those that have not Hebrew can tell there is a mystery of the Trinity in Elohim bara but few mark how sweetly this is answered with the same Phrase in manner in the Haphtara which is read by the Jews to this portion of Moses viâ— Esa. 42. 5. Jehovah bore â—a shamaâ—lm venotehem Jehovah being singular and â—otehem plurall which might be rendred Deus creans coelos Deus extendentes eos Elohim he created Heaven and Earth The fird word in the beginning may draw our minds and thoughts to the last thing the latter end and this thought must draw our affections from too much love of the World for it must have an end as it had a beginning I will not stand to comment upon the word Berishith in the beginning for then I know not when to come to an end To treat how the divers expositors labour about the beginning of the world is a world of labour How the Jerus Targ. translates it In wisdom and is followed by Rabbi Tanchum and many Jews How Targ. Jonath useth an Arabian word Min Awwala a primo Onkelos in primis or in principio Jarchi in principio creationis creavit How Basil the great Saint Ambrose and hundreds others do interpret this is a work endless to examine Satisfied am I with this that the world and all things had their beginning from God that in the beginning created Heaven and Earth Some of the Jews do invert the word Bereshith and make it Betisri that is in the month Tisri was the world created This month is about our September and that the world was created in this month to let other reasons alone this satisfies me that the Feast of Tabernacles which was in this month is called the end of the year Exod. 23. 16. And this I take to be the reason why the Jews began to read the Bible in their Synagogues at the Feast of Tabernacles viz. that they might begin the lecture of the Creation in Gen. 1. at that time of the year that the world was created The manner of the Creation shews the workman powerful and wise The making of the Angels concealed by Moses lest men should like those hereticks in Epiph. think they helped God in the Creation For if their day of their Creation * * * Bab. Solom holds they were made the second day which was in most likelihood the first had been named wicked men would have been ready to have taken them for actors in this work which were only spectators Therefore as God hides Many Divines hold for the fourth Moses after his death so Moses hides the Creation of them lest they should be deisied and the honour due to the Creator given to the creature God in framing the world begins above and works downward and in three days he lays the parts of the world and in the three other days he adorns those parts The first day he makes all the Heavens the matter of the Earth and comes down so low as the Light The second lower and makes the Firmament or Air. The third lowest of all and makes distinction of Earth and Water Thus in three days the parts or body of the World is laid in three days more and in the same order they are furnished For on The fourth day the Heavens which were made the first day are deckt with Stars The fifth day the Firmament which was made the second day is filled with Birds The sixth day the Earth which was laid fit the third day is replenished with Beasts and lastly * * * The Seventy Interpreters on Gen. 2. 2. instead of God had finished on the seventh day read he finished on the sixth day Man Thus God in the six days finished all his work of Creation ‖ ‖ ‖ Chaldee Paraph on Numb 22. and Iarch on Deut. 34. and Pirke Abhoth For the ten things that the Chaldee Paraphrast saith God created on the evening of the Sabbath after the World was finished I refer them to their Authors to believe them R. Jarchi on Gen. 2. observes that God created one day superior things and another day inferior his words are to this purpose On the first day he created Heaven above and Earth beneath On the second day the Firmament above On the third let the dry Land appear beneath On the fourth day Lights above On the fifth day let the Waters bring forth beneath On the sixth he must create both Superiour and Inferiour as he had done on the first lest there should be confusion in his Work therefore he made Man of both his Soul from above and his Body from beneath R. Tanchumah shews how the making of the Tabernacle harmonizeth with the making of the World The Light of the first day answered by the Candlestick for Light the first work and the spreading of the Firmament like a curtain answered by the Curtains the second work and so of the rest Every one knows the old conceit of the worlds lasting six thousand years because it was made in six days and of Elias Prophesie among the Jews of the world ending at the end of six thousand which Prophesie of his is flat against the words of Christ Many believe these opinions yet few prepare for the end which they think is so near God hath taught us by the course of the Creation of the old world what our proceedings must be that we may become a new Creation or new Heavens and a new Earth renewed both in Soul and Body 1. On the first day he made the Light so the first thing in the new Man must be Light of Knowledge so saith Saint Paul Heb. 11. He that cometh to God must know that he is 2. On the second day he made the Firmament so called because of its * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Hesâ—od 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surness so the second step in Mans new Creation must be Firmamentum Fidei the sure foundation of Faith 3. On the third day the Seas and Trees bearing fruit So the third step in the new Hom. Odys 3 Man is that he become Waters of repentant Tears and that he bring forth Fruit worthy of these Tears Bring forth Fruit worthy of Repentance saith the Baptist Matth. 3. 4. On the fourth day God created the Sun that whereas on the first day there was light but without heat now on the fourth day there is light and heat joyned together So the fourth step in the new Creation of a new Man is that he joyn the heat of Zeal with the light
of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the morrow of the Sabbath there hath arose a controversie betwixt the Scribes and Baithusians whether by the Sabbath ought to be understood the weekly Sabbath or as the Scribes commonly call'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbath of the Creation or whether it should be understood of the Sabbatical day i. e. the first day of the seven days of Passover which was a solemn day Exod. XII 16. the Baithusians contend vehemently for the former and will not have the sheaf offer'd but after the weekly Sabbath As suppose the first day of the Passover should fall out upon the first day of the week they would stay till the whole week with the Sabbath-day was run out and then on the morrow of that Sabbath i. e. the first day of the following week they offer'd the sheaf But the Scribes very differently keep strictly to the sixteenth day of the Month Nisan for offering the first-fruits without any dispensation after the Sabbatical-day or the first day of the Feast is over And amongst other arguments by which they strengthen their opinion those two different places of Scripture Exod. XII 15. Seven days ye shall eat unleavened bread and Deut. XVI 8. Six days thou shalt eat unleavened bread they according to the sense they have do thus reconcile Seven days indeed you shall eat unleavened bread that is unleavened bread of the old wheat on the first day of the Feast the sheaf being not yet offer'd and unleaven'd bread of the new wheat the remaining six days after you have offered the first-fruits l l l l l l Sipâ—ra fol. 51. 1. Pesikta fol. 21. 1. Menach fol. 66. 1 II. If the day of the first-fruits be to be taken into the number of the fifty days which the Authors now quoted do clearly enough affirm out of those words Deut. XVI 9. Number the seven weeks to thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thou beginnest to put the sickle into the corn then it will appear plain enough to any one that upon whatsoever day of the week the sheaf-offering should fall on that day of the week the day of Pentecost would fall too And hence the Baithusians contended so earnestly that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the morrow after the Sabbath on which it is commanded that the sheaf of the first-fruits should be offer'd should be understood of the first day of the week that so the day of Pentecost might fall out to be the first day of the week too not so much in honour of that day which is indeed our Lords-day but that the Pentecost might have the more Feast-days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Israelites might delight themselves for two days together as one of them speaks out their meaning * * * * * * Menac fol. 65. 1. III. As to the year therefore we are now upon wherein Christ ascended and the Holy Ghost came down the sheaf-offering was on the Sabbath-day For the Paschal lamb was eaten on Thursday so that Friday on which day our Saviour was Crucified was the first day of the Feast the Sabbatical or Holy-day And the following-day which was their Sabbath was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second on which the sheaf was offered whiles Christ lay in the grave and for this very reason was it said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an high day of the Sabbath Joh. XIX 31. IV. Let us enquire therefore whether the day of Pentecost fell out on their Sabbath-day I know indeed that the fifty days are reckoned by some from the Resurrection of our Lord and then Pentecost or the fiftieth day must fall on the first day of the week that is our Lords-day but if we number the days from the common Epocha that is from the time of offering the sheaf of first-fruits which account doubtless St. Luke doth follow then the day of Pentecost fell out upon the Jewish Sabbath And here by the good leave of some learned men it may be question'd Whether the Holy Ghost was poured out upon the Disciples on the very day of Pentecost or no. The reasons of this question may be these I. The ambiguity of the words themselves ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be either render'd as we have done in English When the day of Pentecost was fully come or as they in the Italian Et nel finire del giorno de la Pentecoste q. d. when it was fully gone So that the phrase leaves it undetermin'd whether the day of Pentecost was fully come or fully gone and what is there could be alledg'd against it should we render it in the latter sense II. It is worthy our observation that Christ the Antitype in answering some Types that represented him did not tye himself up to the very day of the Type its self for the fulfilling of it but put it off to the day following So it was not upon the very day of the Passover but the day following that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ our Passover was sacrific'd for us 1 Cor. V. 7. It was not on the very day that the sheaf of the first-fruits was offer'd but the day following that Christ became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-fruits of them that slept 1 Cor. XV. 20. So also did he institute the Christian Sabbath not the same day with the Jewish Sabbath wherein God had finisht the work of his Creation but the day following wherein Christ had finisht the work of his Redemption And so it was agreeable to reason and to the order wherein he dispos'd of things already mentioned that he should indulg that mysterious gift of the Holy Ghost not upon the day of the Jewish Sabbath but the day following the day of his own Resurrection from the grave that the Spirit should not be pour'd out upon the same day wherein the giving of the Law was commemorated but upon a day that might keep up the commemoration of himself for ever III. We can hardly invent a more fit and proper reason why upon this day they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All with one accord in one place than that they were so gather'd together for the celebration of the Lords-day So that although we have adveutur'd to call it into question whether the Holy Ghost was pour'd out upon the very day of the Jewish Pentecost yet have we not done it with any love to contradiction but as having considerable reason so to do and with design of asserting to the Lords-day its just honour and esteem for on that day beyond all controversie the Holy Ghost did come down amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They were all with one accord c. Who were these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these ALL here mention'd probably the CXX spoken of Chap. I. 15. and the connexion falls in well enough with the foregoing story Those All were together when the Election of the twelfth
all to pieces and the noblest Creature to whom God put all other Creatures in subjection was himself become like the beasts that perish the beasts that were put in subjection to him and when Satan the enemy of God as well as man had thus broke all to pieces the chief work-manship of God here the world was mar'd as soon as made And as God in six days made Heaven and Earth and all things therein so before the sixth day went out Satan had mar'd and destroyed him for whom all these things were created God therefore coming in with the promise of Christ who should destroy Satan that had destroyed all and having now created a new world of grace and brought in a second Adam the root of all were to be saved and having restored Adam that not only from his lost condition but into a better condition than he was in before as having ingrafted him and all believers into Christ a surer foundation than natural perfection which he had by Creation but had now lost then he rested as having wrought a greater work than the Creation of nature But then you will say that the first Sabbath was of Evangelical institution not of moral that then the law for keeping of it was not written in Adams heart but was of Evangelical revelation I may answer truly that it was both For though Adam had not sinned yet must he have kept the Sabbath And to this purpose it is observable that the institution of the Sabbath is mentioned Gen. II. before the fall of Adam is mentioned Gen. III. partly because the Holy Ghost would mention all the seven days of the first week together and partly to intimate to us that even in innocency there must have been a Sabbath kept a Sabbath kept if Adam had continued in innocency and in that regard the Law of it to him was Moral and written in his heart as all the Laws of piety towards God were It is said Gen. II. 15. The Lord God took the man and put him into the Garden of Eden to dress and keep it Now if Adam had continued in innocency do you think he must have been at work dressing and keeping the Garden on the Sabbath day as on the other six He had Gods own copy so laid before him of working six days and resting the seventh that he could not but see that it was laid before him for his Example But you will say All the Moral Law was written in Adams heart as soon as he was created now the Law to keep the Sabbath could not be because the Sabbath was not yet created nor come And by then the Sabbath came the Law in his heart was blurred by sin and his fall I answer The Law writ in Adams heart was not particularly every Command of the two Tables written as they were in two Tables line by line but this Law in general of piety and love toward God and of justice and love towards our neighbour And in these lay couched a Law to all particulars that concerned either to branch forth as occasion for the practice of them should arise As in our natural corruption brought in by sin there is couched every sin whatsoever too ready to bud forth when occasion is offered So in the Law in his heart of piety towards God was comprehended the practice of every thing that concerned love and piety towards God as occasion for the practice was offered Under this Law was couched a tie and Law to obey God in every thing he should command And so though the command Eat not of the forbidden fruit was a Positive and not a Moral Command yet was Adam bound to the obedience of it by virtue of the Moral Law written in his heart which tyed him to love God and to obey him in every thing he should command And so the Sabbath when it came although you look upon it as a positive command in its institution yet was it writ also in Adams heart to obey God in that Command especially when God had set him such a Copy by his own resting II. A second thing observable in that first Sabbath and which was transmitted to posterity as a Law to keep is that now it had several ends As in man there is something of the perfection of every Creature a Spirit as Angels Life as Beasts Growth as Trees a Body as Stones so the Sabbath hath something of the excellency and of the end of every Law that was or could be given There are four sorts of Laws which God hath given to men Moral Commentorative Evangelical and Typical Moral Laws are given in the Ten Commandments Commemorative Laws as the Law of the Passover to commemorate the delivery out of Egypt Pentecost to commemorate the giving of the Law Typical as Sacrifices Priesthood Purifications sprinkling of blood to signifie good things to come as the Apostle speaks and to have their accomplishing in Christ Evangelical such as repentance self-denial believing c. Now the Sabbath is partaker of all these Ends together and hath the several excellencies of all these ends included in its self And so had that first Sabbath appointed to Adam First The Moral end is to rest from labours So in this fourth Commandment six days shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt do no manner of work c. So Jer. XVII 21. Thus saith the Lord Take heed to your selves to bear no burthen on the Sabbath day nor bring it in by the gates of Jerusalem Neither bring forth a burthen out of your houses neither do you any work but hallow the Sabbath day as I commanded your fathers Oh! then I celebrate the Sabbath saith the Sabbath-breaker for I do no work but play and recreate and drink and sit still and do no work at all Friend dost thou think God ever established idleness and folly by a Law That he hallowed the Sabbath day to be a playing fooling sporting day But Christian how readest thou as a Christian The seventh day is the Sabbath of the Lord thy God not a Sabbath for thy lust and laziness And in it thou shalt do no manner of work of thine own but the work of the Lord thy God And the rest that he hath commanded is not for idleness but for piety towards God for which end he gave all the Laws of the first Table viz. to leave communion with the world and worldly things that day and to have it with God as in Esai LVIII 13 14. If thou turn away thy foot from the Sabbath from doing thy will on my holy days and call the Sabbath a delight As Moses to betake our selves to the mount of God and there to have communion with him To get into the Mount above the world and there to meet God and converse with him To be in the Spirit on the Lords day and not to recreate the Body but the Soul
To gather Spiritual strength for that which it may be hath been scattered in our wordly employment Secondly There is a commemorative end of the Sabbath to remember Gods creating the world Which Adam might very well nay must have been employed about though he had never fallen When he had been all the week upon his employment dressing the Garden and keeping it then on the Sabbath to set himself to meditate upon Gods creating of the world and to study his power and wisdom and goodness shewed in that glorious workmanship and to spend the day in prayers to him Observe the work of that day to us and the same it should have been to him in Psal. XCII which is intituled a Psalm for the Sabbath day It tells you what the work of the day is vers 1. It is a good thing to give thanks unto the Lord and to sing praises unto thy name O most High And upon what reason ver 4. For thou hast made me glad through thy works I will triumph in the works of thy hands This is a Sabbath days work after our sixs days work to make it our employment to think of Gods to meditate of his wondrous works of Creation and Preservation and there will come in the thoughts of our Creator and Preserver and may mind us of our engagement to praise him to whet our thankfulness and faith with these thoughts 1. When we have laboured all the week to think of our Creator that hath sustained us fed cloathed brought us hitherto And here is a right Sabbath employment to let our thoughts stream from our wordly employment to God and to the remembrance of him in whom we live and move and have our being 2. To trust God with our support though we labour not on the Sabbath but spend it wholly to him and not to our selves He that created all things and that hath fed and preserved us hitherto can support us without our working on his day nay and will do it for do his work and undoubtedly thou shalt not want thy wages What a lecture did God read in his raining of Manna that on the Sabbath day he rained none thereby to shew his own owning of his Sabbath and checking and chiding those that for greediness and distrust would go out and think to gather some on that day And when he provided them Manna on the sixth day for the Sabbath also what a lecture did he read that he that observes the Sabbath and does Gods Will ceasing from his own labour and doing his shall never be unprovided for Thirdly There is an Evangelical end of the Sabbath referring to Christ and that in Adams Sabbath as well as ours Let us begin with his I have shewed that on the sixth day Adam sinned and Christ was promised So that the last work of God in the days of Creation was the setting up Christ and restoring fallen man by him And here God rested viz. He had brought in his Son in whom his Soul delighted and made him heir of all things and thus he rested in Christ finished his work in Christ rested refreshed delighted himself in Christ. Now the next day when the Sabbath came in what had Adam to do in it but to remember the Creation to remember his new creating when he was broke all to pieces and spoiled To remember his Creator and Redeemer It is said Gen. III. 21. Unto Adam and his wife did the Lork God make coats of skins and cloathed them The Lord and Lady of all the world clad in Leather Which our silks and sattens now would scorn to think of but from so mean a garb comes all our gallantry though now we scorn it But whence came those Skins Most probably they were the skins of beasts that were sacrificed For That sacrifice was from the beginning may be observed from that that Christ is called The Lamb slain from the beginning of the world and that not only in prediction or that it was determined and foretold by God that he should be slain but in figure that sacrifice was offered from the beginning of the world which did presignifie his killing and offering up And this further appears from the sacrifices of Cain and Abel which rite and piece of Religion they had learned of their Father Adam Here then was work for Adam on the Sabbath to sacrifice in memory of Christ to be offered up for redemption and to praise God for creating the world but especially for vouchsafing Christ whereby a better world and Estate is created And would not Adam when he had a family preach to his family of these things upon the Sabbath day My Children learn to know and remember the Creator the blessed Trinity Father Son and Holy Spirit who in six days made Heaven and Earth and on the sixth day made me and your Mother both of us in his own image perfectly holy and righteous and endued with power of perfect obedience and to resist all temptations But that day we were deceived by the Devil and fell and undid our selves and our posterity and came into a state of death and damnation But God suffered us to lye so but a few hours but promised his own Son to take our flesh and to dye to deliver us from death and damnation and taught us this duty of sacrifice in comemoration of Christs death and appoynted this day to commemorate these things and to be employed in such service and meditations Oh! my Children learn to know your Creator to believe in Christ your Redeemer and to observe his Sabbath Such employment as this had Adam with his family on the Sabbath day that it was even a Christian Sabbath to him as ours is to us and the very same work is ours and was his on the Sabbath day but only that he also sacrificed Fourthly There is a Typical end of the Sabbath to signify Eternal Rest. Heb. IV. 3. For we which have belived do enter into rest As he said I have sworn in my wrath if they shall enter into my Rest although the works were finished from the foundation of the world Where the Apostle signifies that the Sabbath hinted another rest to wit Gods Eternal Rest different from that rest when God ceased from the works of Creation The Sabbath typifies the end viz. Eternal Rest and the means viz. to rest in Christ. One end was to Adam in innocency both to us This is a lecture that may be read in the Sabbath in something that is visible to see something invisible as in the water to see the Sun This is a way to rest and resembles that great and last Rest as pleasant walks lead at length to the stately House at the end of them This is a fit thought for the Sabbath-day morning Now I rest from the world how shall I rest from it eternally Now I deal with God invisibly but one day visibly They who love Eternal Rest will certainly love the Sabbath To all these ends God
14. for Trachonitus r. Trachonitis l. 57. for 23. r. c. 33. p. 452. l. ult for fonte Abila r. fonte Abila p. 446 447. in the top should be Luke Chap. 2. p. 454. Luke 3. for Matth. p. 742. for Cainite read Canaanite A Map of CANAAN According to D r. Lightfoot A Chronicle of the Times AND THE ORDER OF THE TEXTS OF THE OLD TESTAMENT WHEREIN The Books Chapters Psalms Stories Prophecies c. are reduced into their proper order and taken up in the proper places in which the natural Method and genuine Series of the Chronology requireth them to be taken in WITH Reason given of dislocations where they come And many remarkable Notes and Observations given all along for the better understanding of the Text the difficulties of the Chronicle declared the differences occurring in the relating of Stories reconciled and exceeding many Scruples and Obscurities in the Old Testament explained The Book of GENESIS CHAP. I. Days of the Creation I THE ALMIGHTY TRINITY 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having dwelt from all eternity in and with it self when it saw good to communicate it self did in the beginning of the being of things create Heaven and Earth the two parts of the World of nothing in a moment Verse 1. The earth newly created lay covered all over with water and there was darkness through the world in that vast vacuity that was between the face of that great deep which covered the earth and the clouds or cataracts of Heaven which were the inferior part of Heaven and were created in the same instant with the Heavens full of water and the Heavens in the instant of their creation were set a * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moving by the Spirit that garnished them in a constant and continued motion and with their motion the course of nature began and the clock of time was set a going Verse 2. Twelve hours was there universal darkness through all the world and then was light created in this upper Horizon and there it inlightned twelve hours more and then flitted away as the light of the Sun now doth to the other Hemisphere and thus was the measure and work of the first day Verse 3 4 5. Days of the Creation II The air spread out through that great space that was betwixt the waters that covered the Earth and the waters that were in the cataracts of Heaven and as the light did remove the universal darkness so doth this spreading out of the air remove the emptiness and vacuity and this was the work of the second day but of this days work it is not said That God saw it good as it is said of the others because the partition and separation of all waters is not fully perfected till the next day Vers. 6 7 8. Days of the Creation III The waters that covered the Earth are brought into their channels and the dry land appearing is stored with trees and plants on this days work it is twice said That God saw it good once for the full and intire separation of the waters and again for the fructification of the ground Vers. 9 10 11 12 13. Days of the Creation IV When the light at the close of the third day was departed from this Horizon the Moon and Stars began to appear in the Sky and in the morning the Sun rose in the East and began his course and so this visible host of Heaven was the work of the fourth day The invisible host of Angels was in most probability created in the very same instant with the Heavens themselves Vers. 14 15 16 17 18 19. Days of the Creation V Fowle and fish and * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crocodiles Hippopotames c. Amphibia created and the first blessing of generation pronounced upon them Vers. 20 21 22 23. Days of the Creation VI With Chap. I. from Vers. 24. to the end read Chap. II. from Vers. 4. to the end Beasts created and all manner of creeping things of the clean sorts of beasts there were seven created of every kind three couple for breed and the odd one for Adams sacrifice upon his fall which God foresaw Adam created in holiness and righteousness and high honor and happiness Dominion is given to him over all the creatures which is more clearly evidenced to him in that they are brought to him to receive their names from him which by the great wisdom that was in him he giveth them even at the first sight agreeable to their natures among them all he seeth no mate meet for himself but he observeth them all fitly mated one to another and so becometh the more sensible of his own being mateless therefore the Lord provideth a fellow meet for him even out of his own body having cast Adam the mean while into a trance God marrieth them together puts them in the garden and gives them a command Now fell the Angels for they seeing the honor and happiness in which man was created and set and the Lord giving the Angels themselves a charge concerning him to keep him in his ways and to be ministring spirits to him for his good some of them spited this his honor and happiness and despised this their charge and ingagement and so through pride against the command of God and for envy at the felicity of man they fell CHAP. III. THese Angels that were now become Devils through spite at man had no comfort at all left them in their fall but this miserable and mischievous one to bring man into the same condemnation with them For the effecting of this they lose no time but attempt it by tempting him in his wife the weaker vessel she not yet knowing that there were any Devils at all but well knowing that God had allotted her and her husband the custody of Angels mistook the Devil that spake in a Serpent for a good Angel and so was deceived by him and sinned and drew her husband into the same transgression with her this was about high noon the time of eating And in this lost condition into which Adam and Eve had now brought themselves did they lie comfortless till towards the cool of the day or three a clock afternoon Then cometh God to censure them but first promiseth Christ to be a Redeemer to them and a destroyer of Satan Curseth the earth that they might not fix their minds on things below doometh them to labour misery and mortality that they might look for rest in Heaven Adam layeth hold on the promise and in faith therein nameth his wife Eve or Life God teacheth him the rite of sacrifice and with the skins of the sacrificed beasts cloatheth them and expelleth them out of Eden and so fell Adam on the day that he was created and brought in death and so the first thing that dyeth in the world is a sacrifice or Christ in a figure CHAP. II. Ver. 1 2 3. At the end of the third Chapter in order of
the oven or on the coals before Sun-set it was no violation of the Sabbath though they stood baking when the Sabbath was come in And so skins or vessels if they were delivered before Sun-set to the Skinner or Washer it was not Sabbath breach if they lay soking in the tanpit or water on the Sabbath And so Piske Sabbath explains it also though by another example It is lawful saith it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near night to put water to gummes copperas to make ink to put flax into an Oven to dry to lay a net or set a trap for a wild beast or vermine It is lawful to do these things near night though the efficacy of the things as the ink soaking the flax drying and the net catching be on the Sabbath when it is come in Maymony in his tractate of the Sabbath per. 5. is yet plainer On the Eve of the Sabbath they light up a candle and he that lights it must do it whilest it is yet day before the Sun go down From the Sun-setting till the appearing of three middling Stars that space is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Between the Suns and it is doubtful whither that space belong to the day or to the night And therefore they light not up the candle in that time And he that doth any work in that space on the Eve of the Sabbath or at the going out of the Sabbath ignorantly he is bound to bring a sin offering And these Stars are not great Stars such as are seen by day nor little Stars which are not seen but by night but midling Stars between both and when three such midling Stars can be seen it is night undoubtedly Compare Nehem 13. 19. Vers. 34. And he suffered not the Devils to speak because they knew him Christ healed all diseases with his touch for Luke saith he Laid his hands on every one of them and â—ealed them but he cast out Devils with his Word for so saith Matthew He cast out the Spirits with his Word and he prohibited them to speak a word because they knew him The expression in the Greek doth carry it indifferently To speak because they knew him or To speak that they knew him and it is indifferent whether way it is translated for the sense is the same but the question is why Christ would not permit them to speak upon this reason Some say because they should not utter him before the time Others because it was not fit the Devil should preach Christ to which I cannot but add what was spoken of before namely that the people should not be terrified by the presence of Christ among them as the Devil if he might have had liberty would have set it forth Matth. Chap. 8. Vers. 17. Which was spoken by Esaias the Prophet Himself took our infirmities c. However the latter Jews would elude the Prophecy of that Chapter out of which this quotation is taken viz. Esay 53. and would take it off from being applyed to Christ yet the ancient learned of the Nation in old time did so apply it as may be perceived by the gloss of the Chaldee Paraphrast upon the place and by a remarkable passage in the Talmud The Chaldee renders it thus verse 4. Surely he shall pray for our sins and our iniquities shall be pardoned for his sake c. Verse 5. He shall build the House of the Sanctuary which was prophaned because of our sins and given up for our transgressions and by his doctrine peace shall be multiplyed upon us and if we hearken to his words our sins shall be pardoned to us Verse 6. It pleaseth the Lord for his sake to pardon all our sins Verse 8. He shall bring up our captivity from affliction and punishment and the wonders that shall be done to us in his days who shall tell c. The Talmud likewise in the Treatise Sanhedrin hath this observable passage What is the name of the Messias c. Some said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leprous according to that Surely he hath born our Sicknesses c. And Messias sitteth in the gate of the City Rome as the Venetian Edition hath it And by what token may he be known He sitteth among the diseased poor c. Per. cheleck fol. 98. Now in this allegation and application of the Evangelist out of the Prophet there seemeth to be some hardness and impertinency upon these considerations First because the Prophet speaketh of Christs taking humane sicknesses upon himself but the Evangelist applys it of taking away diseases from others 2. He applyeth that to bodily diseases which the Prophet seemeth to understand of the diseass of the soul. And so Peter doth interpret it 1 Pet. 2. 24. The Prophet speaketh of the time of Christs Passion and what he then suffered of misery in himself but the Evangelists applie it to the time of his actions and what he then did for benefit to others Answer It is true indeed that this application will appear so harsh if all the Emphasis and stress of Esays speech be laid upon the word Our as it is most generally laid there For it is commonly interpreted to this sense He was a man of sorrows and acquainted with grief but the sicknesses and sorrows that he bare were ours and not properly his own for he bare them for our sakes Which construction is a most true but not a full rendring of the Prophets meaning for he intendeth also a further matter which the Evangelist in his allegation doth apparently look upon and that is this viz. The concernment of Christ in our sicknesses and sorrows and his power in reference unto them or concerning them The Prophet when he saith he bare our sicknesses c. meaneth not only that what he bare was for our sakes but that it concerned him and belonged to him to bear them and he was able to bear them and to deal with thâ—â— And this sense the Evangelist followeth in his quotation when having recorded that Christ healed all the diseased that were brought unto him he produceth this place of Esay and saith that in him was fulfilled that prediction concerning the Messias which telleth that he was to deal and was able to deal with our infirmities and sicknesses for so far do the words of the Prophet reach and the application of the Evangelist so taken is smooth and facil And howsoever the Text of the Prophet do refer and intend more singularly to the time of Christs passion in regard of our sorrows and sicknesses being then chiefly upon him yet is the sense given applicable also to all his time as that he had always to deal with our sicknesses and sorrows Now in that Peter applyeth the Prophets Text to the diseases of the soul when he utters it He bare our sins which is also the Translation of the Septuagint he speaketh it in the highest and most proper sense as regarding that diseasedness of which our Saviour did especially come
all appearing exceeding rare ever since the death of the last Prophets or thereabout And upon this reason I cannot but hold that this miraculous virtue was but of a later date because miracles and Angels had not been so conspicuous among them till near Christs coming Vers. 5. A certain man which had an infirmity 38. years Our Saviour is pleased to choose out for his cure a man and malady of the longest languishing and of the greatest unlikelihood of recovery If we run back these eight and thirty years to the first beginning of his infirmity we shall find that he was entred into this his disease seven years and an half before Christ was born for Christ was now compleat thirty years old and an half and it may be his disease was as old as was this virtue of Bethesda waters It began upon him immediately after the Temple was finished and completed by Herod as it will appear to him that will calculate and compute the times Now I should assoon date this healing virtue of Bethesda from about those times as any times I can think upon For as the providence of God did bring on and usher in the coming of the Messias when it drew near by several dispensations and degrees so the bringing of the Temple to the highest glory that ever it must have but only that the King of glory came into it and the restoring of Angelical and miraculous administrations were not the least of those dispensations But be it how it will whether the mans disease were as old as the pools virtue or no it was so old as doubtless the oldest in all the pack and as to glorifie the power of Christ most singularly in the healing of it Vers. 6. He saith unto him Wilt thou be made whole Christ doth not question this as doubting of his desire but to stir up his faith and expectation His lying and waiting there so long did resolve the question That he would be made whole but the greater question was Whether he had faith to be healed as Acts 14. 7. and that our Saviour puts to trial by this interrogation Vers. 8. Iesus saith unto him Rise take up thy bed and walk Here is a question also not unjustly moved Why would Christ injoyn him to carry his bed on the Sabbath day It was contrary to the letter of the Law Jer. 17. 21 22. Bear no burden on the Sabbath day c. It was extreamly contrary to their Traditions For bringing a thing out and in from one place to another was a work and one of the special works forbidden to be done on the Sabbath day Mayim in Shab per. 12. And he that carryeth any thing on the Sabbath in his right hand or left or in his bosom or upon his shoulder he is guilty Talm. in Sab. per. 10. And it was dangerous to bring him either to whipping or to suffer death The most general answer that is given is that Christ would have him hereby to shew that he was perfectly and entirely healed when he that could not stir before is able now to carry his bed and so by this action at once he gives a publick testimony of the benefit received and an evident demonstration of the perfectness of the cure But both these might have been done abundantly only by his walking sound and well seeing that he could not walk nor stir of so long before A man that had been so diseased so long a space and had lain at these waters so great a time for him now to walk strongly and well would shew the benefit received and the cure done as well as walking with his bed on his back There was therefore more in this command of Christ than what did barely refer to the publication of the miracle and that may be apprehended to have been partly in respect of the man and partly in respect of the day In respect of the man it was to trie his faith and obedience whether upon the command of Christ he durst and would venture upon so hazardous an action as to carry his bed on the Sabbath day which might prove death or sore beating to him and he relies upon the word of him that commanded and casts off fear and does it And to this sense his own words do construe the command when the Jews question him upon the fact He that made me whole gave me warrant to do it for he bad me and said Take up thy bed and walk He whose power was able for such a cure his word was warrant for such an action And as our Saviour stirs up his faith in his question before Wilt thou be made whole so he tries what it is in this command Take up thy bed and carry it home for so we must construe that Christ ment by walking from the like expression Mark 2. 9. with vers 11. In respect of the day it was to shew Christs power over the Sabbath And as in healing of the palsick man Mark 2. 9. he would not only shew his power over the disease but also over sin and so forgave it So it pleased him in this passage to shew his power over the Sabbath to dispence with it and to dispose of it as he thought good as he shewed his command over the malady that he cured And here is the first apparent sign toward the shaking and alteration of the Sabbath in regard of the day that we meet withall and indeed a greater we hardly meet with till the the alteration of the day came To heal diseases and to pluck off ears of corn for necessary repast on the Sabbath day had their warrant even in the Law it self and in all reason but to enjoin this man to carry his bed on that day and to bear it home whereas the bed might very well have lain there till the Sabbath was over and his home was no one knows how far off certainly it sheweth that he intended to shew his authority over the Sabbath and to try the mans faith and obedience in a singular manner It was easie to foresee how offensive and unpleasing this would be to the Jews for it stuck with them a long time after Joh. 7. 23. and how dangerous it might prove to the man himself and yet he purposely puts him upon it that he might hereby assert his own divine power and God-head as it appeareth by his arguing for it when they cavil at him all along the Chapter Even the same power that could warrant Abraham to sacrifice his own son and Joshua to march about Jericho on the Sabbath day Vers. 14. Afterward Iesus findeth him in the Temple c. The Faith and Obedience of the man upon Christs command though it were of so nice consequence do argue to us that his appearance at the Temple was to render his thanks for the great benefit he had received The poor wretch had hardly been at this Temple for eight and thirty years together the date of Israels wandring
in the Wilderness after Gods decree upon them Numb 14. and now seeing he is miraculously inabled to go thither it is time to go to give praises to him who had done so great things for him It was at the Passover that he was recovered a time when all the people upon the ingagement of the command were to present themselves before the Lord but his long absence and his present miraculous inabling to appear did double and treble the ingagement upon him There Christ findeth him where it was fittest he should be found owns him again and giveth him the wholsome admonition Sin no more lest a worse thing come unto thee Not only implying that all our maladies come for sin but as it seemeth concluding that this long and sore diseasedness had seised upon him for some particular and notorious offence Vers. 15. The man departed and told the Iews that it was Iesus c. Not with an evil will or intention to have Christ indangered or persecuted for his work on the Sabbath day but in zeal to profess and publish him to the Jews for the wonder wrought so powerfully by him we need no other argument to prove the negative namely that he sought not to endanger Christ than even common sense and reason For for a man so gratiously recovered from so sad and so long a malady to go about in requital of this to forward and seek the destruction of him that did recover him is a thing so horrid and incredible to conceive that it would speak a Devil rather than a man that did it It is true indeed that the Jews to whom he went to tell this were the Sanhedrin or the men of authority but that he did it for the honour of Jesus who had cured him his obedience to Christs command his pleading the warrant of that command his resorting upon his healing to the Temple his lesson given him by Christ there and his mentioning only the miracle of healing and not the command to carry his bed are arguments sufficient to evince So that this healed mans errand to the Jews is not to accuse Christ but to preach him and to incite them to take such notice and respect of him as was fit for one that had done so great a miracle Vers. 17. My Father worketh hitherto and I work The speech of Christ from hence to the end of the Chapter was made by him as hath been said before the Sanhedrin before which he was called to answer for what he had done on the Sabbath day for whereas it is said the Jews did persecute him and sought to kill him it is most proper to understand it that they went about it in a Judicial way as they would pretend even as they did when they put him to death indeed Now through all the speech he pleads himself to be the Messias in as plain terms and with as strong arguments as could be uttered and yet that Court that was to judge of true and false Prophets doth neither believe him for the true Messias because of the wickedness of their own hearts nor yet punish him for a false because of the fear they had of the people and because his time was not yet come It is something strange that the Evangelist hath not given us intelligence of the issue of this so plain and so full a plea which Christ pleadeth even for his life but by his silence in such a thing we may well conclude the irresistible power and truth and clearness wherwith he spake which though the Jews would not comply with nor entertain yet were they not able to deny or contradict it For the asserting of the act that he had done on the Sabbath he averreth his power as he was the Messias and alledgeth the Testimony of John of his own miracles of the voice from Heaven and of the Scriptures to prove he was so And though he do acknowledge that he had received his copy and power of working from the Father yet doth he account it no robbery to equal himself with him in his mighty working and authority and particularly in those three great affairs the managing of which are only proper for the hands of God and those are raising of the dead judging of the world and disposing of the Sabbath He proves this last which was the matter that he had in pleading by his authority and power that he had in the two former That as God raised the dead so he raised whom he would and as God judged men so he also judged nay the father had committed all judgement to him and therefore as the Father had authority over the Sabbath so had he also authority over it That is his argument in these words that we have in hand My Father worketh hitherto and I work in which he referreth to what is spoken concerning God in relation to the Sabbath That God rested on the seventh day and blessed that day and sanctified it and yet God by his providential actings worketh hitherto even every Sabbath and so saith he do I also work doing good on the Sabbath and dispensing providences for the benefit of man and for the accomplishing of his ministration But how does the parallel between Gods works of providence on the Sabbath and this acting of Christ on the Sabbath hold throughout or in all the parts of it As God doth good on the Sabbath dispensing his Ordinances sending rains and Sun-shine providing food for all flesh c. so Christ did good on this Sabbath healing a disease and recovering a man from so long an infirmity Herein the parallel holdeth clearly but Christ went a step further for he commanded the man to carry his bed which tended to the visible violation of the Sabbath which Gods providential actings do not do It is true indeed that God also commanded the Priests of the Temple to work on the Sabbath in killing slaying and sacrificing beasts but this was for the greater promotion of his service and he commanded Joshuah to march about Jericho on the Sabbath day but that was for the more forwarding of the publick good but this command to the man to carry his bed tended neither to the one end nor to the other but meerly and mainly to shew the power and authority that Christ had over the Sabbath Skan but considerately that command and action and you will find the tendency of it so directly and properly to nothing as to this very thing Say it was to shew the compleatness of the cure that might have been sufficiently and indeed as much shewed either by the man 's found walking without his bed or by carrying his bed the next day Was it more for the glorifying of God Regarding the bare action one would suppose that to have kept the Sabbath and not giving offence to others might have tended to that end more fairly There was therefore this chief thing in it besides the tryal of the mans faith and obedience That Christ would
what he did on the Sabbath of his own mind but that it was comprehended within his Commission as Messias and as he had in that his Office received authority from the Father to do wonders to raise the dead and to judge the world so had he also no have command and disposal over the Sabbath peculiarly 5. His words But what he seeth the Father do are to be pointed and referred to the same sense and limitation to which the preceding part of the verse hath been referred To understand the words properly and in their first apparent signification is something difficult To say strictly that Christ could do nothing but those individual and singular things which he had seen God the Father actually to do before him would be very rugged and such a saying as would not be proved For fecit mundum tamen non vidit Patrem ante facientem it is the objection of some of the Fathes He made the world and yet he saw not the Father make another world before him He took upon him humane nature yet he saw not the Father do so before him and so of other particulars But his meaning is according to the thing that he was speaking of namely that in his administrations under the Gospel he could do nothing but according as the Father had done under the administration of the Old Testament not as to every singular and particular administration as if Christ in the administration of the New Testament was to do no particular thing the like to which the Father had not done before but it is to be understood in reference to the general of power authority and disposal according to which the Messias acted in the Gospel even as the Father had done before And so the words immediately following do expound it Whatsoever he doth the same doth the Son likewise Vers. 20. For the Father loveth the Son This God proclaimed twice in a voyce from Heaven Matth. 3. 17. 17. 5. which very words do teach how to understand the term Son all along this discourse namely for the Messias God and man Esay 42. 1. Eph. 1. 6. whom as David represented in other things so did he even in his name which signifieth Beloved and Solomon in his name Jedidiah 1 Sam. 12. 24. The Father besides the infinite and eternal love he beareth to the Son as God the second person in the Trinity Prov. 8. 30. is said to love the Son as Messias because of his undertaking mans redemption and promoting Judgment righteousness knowledge mercy c. the glory of the Father c. Esay 42. 1 2 3 4. Heb. 1. 8 9. John 10. 17. § And sheweth him all things that himself doth By shewing is not meant barely discovering or revealing but imparting and communicating As Psal. 4. 6. Who will shew us any good that is who will bestow any good on us Psal. 85. 7. Shew us thy mercy 1 Kings 2. 7. Shew kindness c. that is grant and vouchsafe it And such is the meaning of Christs words here that the Father doth grant and communicate to him as the Administrator of the New Testament the same power and activity that he himself exercised under the Old To do and act in the same divine Authority and in the same miraculous power that he himsel used and acted in doing whatsover pleased him § And he will shew him greater works than these c. It was a great work that Christ had done in healing a man of so long diseasedness and it was a great matter that he had assumed when he granted such a dispensation with the Sabbath and yet he must do greater things than these before he had done namely raise the dead and change the Sabbath day It is said in verse 16. The Jews did persecute Jesus because he had done these things on the Sabbath day These things that is healed the man and commanded him to bear his bed In answer to those two particulars our Saviour speaketh in this expression greater works than these and in the two next verses he sheweth what greater works those are namely raising the dead and power of all Judgment If any will take the clause in comparison with the works that the Father had done in the Old Testament as that he would vouchsafe the Son to do the like nay greater than these there may be an innocent construction made of it for we read of greater miracles done by Christ than done before but in that he instanceth in the two particulars vers 21 22. it argueth that he speaketh not of doing greater works than the Father had done for the Father had done those two works that he instanceth in but of doing greater works than those that he had done already for which he was now upon his answer He had healed a long continued disease but as the Father raised the dead so would he raise dead as he thought good and he had only granted a dispensation for a particular action on the Sabbath but the Father had committed all Judgment about the affairs of men into his hand and he might alter the Sabbath if he pleased and he would do it Now whereas he referreth these his great works to no higher end in this his speech but only this That ye may marvail he proposeth not this as their ultimate end for that end you have in verse 23. but he proposeth this only as a fruit of those works that he should work that they should be to the astonishment and conviction of these that now accuse him though not to their intertaining of him and believing Parallel to that Acts 13. 41. Vers. 21. For as the Father raiseth up the dead c. This relateth to what is spoken of God in the Old Testament Deut. 32. 39. and to what he did in the Old Testament by the Ministery of his Prophets He proclaims himself God alone in the place cited because he killeth and maketh alive and he raised some dead by the means of Elias and Elisha c. Now saith Christ as the Father or God whom ye acknowledge this great Agent in the Old Testament sheweth this power and so thereby shewed himself to be God alone even so the Messias in the New Testament is invested with the very same power to raise and quicken whom he will that all men should honour the Messias the Administrator of the New Testament as they honour the honour the Father the Administrator of the Old For to this tenour that I may say it again doth he speak all along this Chapter parallelling the Father and the Son not in regard of their equal Diety and Divine power as God but in regard of their dispensations to the sons of men under the two Testaments As how is it possible to understand this passage in hand As the Father raiseth the dead under any other notion than as is mentioned when vers 17 18 19. do clearly ascribe the general Resurrection to the Son Vers. 22. For the
cogent reasons to demonstrate Thirdly It is very questionable whether Bethphage lay not betwixt Jerusalem and Bethany or if it did not it lay very little aside the way as might be shewed out of the story of Christs riding into Jerusalem Matth. 21. 1. Luke 19. 29. compared with Joh. 12. 1. and therefore that was like to cut off the name of Bethany that it should not reach far in the fields towards the City For Christ lay in Bethany all night Joh. 12. 1. and on the morning was gone some way towards Jerusalem before he met with the Ass on which he rode which he had commanded his Disciples to fetch from Bethphage which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before them as the Syrian well renders it that is either directly in their way to Jerusalem or very little off it as they were now setting out of Bethany thither And this is confirmed by the gloss upon the Gemars in Sanhedrin Perck 1. where mention being made of Bethphage in the Text the Scholiast saith Bethphage was a place before the wall of the City and governed as Jerusalem in all things It is therefore of the most probability that Christ when he ascended led out his Disciples to Bethany Town fifteen furlongs from Jerusalem or thereabout and that very way that he had ridden triumphantly into the City seven and forty days ago he goeth now again to ride more triumphantly into Heaven The Text then that we have in hand doth not measure the sapce from the City to Bethany where Christ ascended but from the City to the foot of Mount Olivet on which Mount Bethany stood and the measure he maketh of it is two thousand common Cubits or about five furlongs And so we have done with two of the Queries that were proposed But now why he should measure this space at this time rather than any other and why by the title of a Sabbath days journey rather than any other measure remaineth yet to be inquired after This Evangelist hath divers times in his Gospel mentioned this Mount as was shewed before but never shewed the situation or distance of it from the City till now and that may be a reason why he doth it here being the last time that ever he is to mention it in all his writings and that one place might explain another Namely That from this Text the several passages done on Mount Olivet which are mentioned in his Gospel might receive some illustration and it might be known how far they were acted from Jerusalem or at the least guessed how far it being from hence determined how far the foot of Olivet was distant from it It had been indeed as ready to have said they returned from Bethany which was from Jerusalem about fiteen furlongs but the Holy Ghost is not so careful to measure the distance from the place of Christs Ascension it may be for the same reason that he concealed the grave of Moses for fear of superstition as to measure from Olivet where so many and remarkable occurrences besides Christs Ascension had passed and been done by him Why he measureth it by the title of Sabbath days yourney rather than by any other measure as of paces furlongs or the like since this day that was spoken of is not a Sabbath we dare not be too curious to determine Only to conjecture it is very probable that this was the common walk of the people of Jerusalem on the Sabbath day in pleasant weather for their meditations when they had done the publick duties of the day For so it is said of Christ that he often resorted to a garden of Gethsemani with his Disciples Joh. 18. 2. and though it be not certain whether he did on the Sabbath yet it is certain that he did on the Passover night after he and his Disciples had done the work of the day and Ordinance And that time of the day fell under the same obligation that the Sabbath did in this particular For as was observed even now out of the Chaldee Paraphrast not only on the Sabbaths but also on other holy days it was not lawful to walk above two thousands Cubits and this time that our Saviour set thither was the beginning of such a day namely of the first day in the Passover week which was to be observed as a Sabbath Lev. 23. 7. and that day was begun at that even when our Saviour went out to Gethsemani to pray And though Judas slipt from behind his Master after they were risen from the Table and come out of the House and when he should have gone out of the City with him he stept aside into the City and got his cursed train up to go to apprehend Jesus yet the Text assures us Joh. 18. 2. that Judus knew where to have him though he went not to observe whither he would go because that that was our Saviours common retiring place upon such occasions And so may we conceive it was the common haunt of others of the City upon such times and such occasions of prayer and meditation to resort thither for the delightsomness of the place and the helpfulness of it by the delight and solitariness to contemplation And therefore the Evangelist may be conceived to use this expression for the measure betwixt it and the City A Sabbath days journey because it was most remarkably so not only upon obligation but for delight and the peoples common Sabbath days walk Vers. 13. They went up into an upper room This was not that room in which Christ ordained his last Supper for that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 14. 15. Luke 22. 12. this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and certainly the difference of words argues difference of the thing it self for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to signifie any room above stairs be it but the first story but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest room in all the House as Act. 20. 8 9. which was the third story Nor is it probable that this was the House of John Mark mentioned Act. 12. 12. For though some Disciples were then assembled there yet were the Apostles in another place What place this was is not worth the labour of searching because it is past the possibility of finding out be it in what house it would this was the place where this society of Apostles and Elders kept as it were their College and Consistory while they staid at Jerusalem and till persecution scattered them And therefore it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were there abiding This was not the meeting place in publick Worship for all the Believers in the City which ere long if not at this very time were several Congregations but this was the meeting and sitting place for the Presbytery of these Elders that took care of all those Congregations §. Both Peter and James and John c. The Syrian readeth Peter and John and James and for Bartholomew and Matthew he and the Arabick read Matthew and
it recorded the delivering of the Law at Mount Sinai which was given at the very same time And thus the giving of the Law at Sinai for the bringing of the Jews into a Church and the gift of the Holy Ghost at Sion for the like of the Gentiles did so nearly agree in the manner of their giving both in fire and in the time both at Pentecost Only as the Christian Sabbath was one day in the week beyond the Jewish Sabbath so this Pentecost when the Holy Ghost was given was one in the month beyond the Pentecost at the giving of the Law that being on the sixth day of the month Sivan and this on the seventh §. 2. The Pentecost on which the Holy Ghost was given was the first day of the week namely Sunday or the Lords day As our Saviour by rising on the first day of the week had honoured and sealed that day for the Christian Sabbath instead of the Jewish which was the day before and as is said by the Psalmist that was the day which the Lord had made when the stone refused was become the head of the corner so did he again augment the honour and set home the authority and dignity of that day in pouring out the Holy Ghost upon the Disciples and performing the great promise of the Father on it Which that it may be the more clearly seen it will not be amiss to lay down the time from our Saviours passion to this time in manner of a Calendar that the readers eye may be his Judge in this matter And let it not be tedious to take in the account of five or six days before his passion which though it may be a little Parergon or besides this purpose yet may it not be useless or unprofitable nay in some respect it is almost necessary since we cannot in reason but begin our Kalendar from the beginning of the month Nisan though our Saviour suffered not till the fifteenth day of it  I.  Nisan or Abib the first month of the year stilo novo Exod. 12. 2.  II.    III.    IV.    V.    VI.    VII    VIII   Saturday or Jews Sabbath IX  This night our Saviour suppeth at Bethany where Mary anointeth his feet and Judas repineth at the expence of the ointment Joh. 12. 1.  X.  The next day he rideth into Jerusalem c Joh. 12. 12. Matth. 21. 1. to vers 17. Mark 11. 1. to vers 11. Luke 19. 29. to vers 45. Sunday   At night he goeth again into Bethany Matth. 21. 17. Mark 11. 11. Munday XI  The next day he goeth to Jerusalem again and curseth the Fig-tree Matth. 21. 18 19. Mark 11. 12 13 14. and coming to the Temple casteth out buyers and sellers Mark 11. 15 16 17 18. Luke 19. 45 46 47. c.    At Even he goeth to Bethany again Mark 11. 19. Tuesday XII  He goeth to Jerusalem again Mark 11. 20. Peter and the rest of the Disciples note the withred Fig-tree Mark 11. 20 21. c. Matth. 21. 20. c. They come to the Temple and the Scribes and Pharisees question his authority Mark 11. 27. c. Matth. 21. 23. Luke 20. 1. which he answereth with a question about the Baptist Matth. 21. 24. c. Mar. 11. 29. c. Luke 20. 3. Propounded the Parable of the Vineyard Matth. 21. 28. to the end Mark 12. 1. c. Luke 20. 9. c. And he speaketh all contained in Matthew 22 23 Chapters and Mark 12. from verse 13 to the end and Luke 20. from verse 20. to verse 5. of Chap. 21.    At night he goeth towards Bethany again and on Mount Olivet looketh on the Temple and uttereth all contained in Matth. 24 25. and Mark 13. and Luke 21. from verse 5. to the end    This night he suppeth in Bethany with Simon the Leper Matth. 26. The sop given to Judas not at the Passover nor at Jerusalem but two days before the one and two miles from the other 1 2 6. Mark 14. 1 2 3. and hath ointment poured on his head after Supper he riseth from the Table and washeth his Disciples feet and giveth Judas the sop Joh. 13. 2 26. c. With the sop the Devil entreth into him and he goeth in the dark from Bethany to Jerusalem and bargaineth for the betraying of Jesus Wednesday XIII  Christ is still at Bethany Judas having done his hellish work with the Chief Priests is returned to Bethany again Thursday XIV  The Passover Christ eateth it this day as well as the Jews Mark 14. 12. Luke 22. 7. After the Passover he ordaineth the Sacrament Mark 14. 22. Judas received the Sacrament Luke 22. 14 21. Upon our Saviours hinting of his treacherousness a question ariseth among the Disciples about it and that breedeth another question among them which of them should be the greatest Vers. 23 24.    That debate Christ appeaseth telleth Peter again of his denyal maketh that divine speech contained in the fifteenth sixteenth seventeenth Chapters of John singeth the 113 or the 114 Psalm goeth into the Mount of Olives is apprehended brought to Annas the head or chief Judge in the Sanhedrin by him bound and sent to Caiaphas Joh. 18. 13 14. c. and there is in examination and derision all the night Friday XV.  The forenoon of this day was the preparation of the Passover Bullock Joh. 19. 14. the afternoon is the preparation of the Sabbath Luke 23. 54. Mark 15. 42. Early in the morning Christ is brought to Pilate the Roman Deputy Mark 15. 1.    At nine a clock he is delivered to the Souldiers and common Rabble Mark 14. 25. and brought out to the Jews Joh. 19. 1. to 13.    At twelve a clock or high noon he is condemned and presently nailed to his Cross Joh. 19. 13 14. the time of the day that our first Parents eat and fell    Now began the darkness Luke 23. 44. and lasted three hours the very space that Adam was under the darkness of sin without the Promise    At three a clock in the afternoon Christ yieldeth up the Ghost Mark 15. 34. the very time when Adam had received the promise of this his passion for his redemption    At Even he is buried Matth. 27. 57.    This day being the first in the Passover week was called a Sabbath Lev. 23. 11. and a very solemn day it should have been and no work done in it but observe how far and how vilely the Jews did violate it and that law at this time Saturday the Jews Sabbath XVI  Christ resteth in the grave this day being the Sabbath But the Jews rest not from their villany For on this day they
Sanctuary and it was made of brass and the sound of it was sweet It became crackt and the wisemen sent and fetcht workmen from Alexandria who mended it but then the sound was not so sweet as before They took off the mending and the sound was as sweet as it used to be * * * Maym. in Kele Mlkd. per. 3. There might not be above one Cymbal in the Quire at once and this seemeth to have born the Base as being deepest and loudest to this the Apostle alludes in his expression 1 Cor. 13. 1. We shall not be further curious nor inquisitive about this matter concerning the form or nature of the musick-instruments since our inquiry is after the song it self I shall only add this w w w Erach per. 2 in Mishu. that of the Nebhels or Harps there might not be less than two in the Quire nor above six x x x Tosaph in Erach per. 2. and of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kinnor or Viols not under nine but as many above as possible and so the least Quire that could be was nine Viols two Harps and one Cymbal And now let us hear the Musick it self 1. The Trumpets sounded their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taratantara for so for company will we call it y y y Succ. per. 5. in Mish Maym. in every morning at the opening at the Court Gates particularly at the opening of the East gate or the gate of Nicanor z z z Gloss. ibid. Now though this practice had not any express and literal Command yet was it grounded upon this necessity and reason because that the Levites and Stationary men might have notice to come to attend their Desks and Service and that the People of Jerusalem might hear and take notice and those that would come to the Temple so that this sounding was as it were the Bells to ring them into the Service And after this the Trumpets sounded not till the very time of the morning Sacrifice 2. The Song and Musick began not to sound till the pouring out of the Drink-offering This is a Traditionary Maxime exceeding common and received among the Rabbins and they descant upon it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 1 1 Erachin in Gemara ubi sup sol 11. They utter not the song but over the Wine of the Drink-offering 2 2 2 Gloss. ibid. for a man singeth not but for gladness of heart 3 3 3 Gloss. in Pesachen cap. 5. sol 64. Therefore they utter not the song at the very time of the Offering but over the Wine which cheareth God and Man as Jud. 9. 13. And so the Treatise Tamid describing the manner of the daily service relateth that when the High-priest was minded to offer the Sacrifice 4 4 4 Tam. per. 7. He went up the rise or bridge of the Altar and the Sagan on his right hand when he came to the midst of the rise the Sagan took him by the right hand and lift him up then the first man that was to bring up the pieces of the sacrifice reached him up the head and the feet and the second reached him the two shoulders and so the rest reached him the rest of the parts and he disposed of them c. And when he was to go about the Altar to sprinkle the blood upon the horns of it he began at the South-east corner and from thence to the North-east and so to the North-west and concluded at the South-west They give him the wine of the drink-offering to pour it out the Sagn stood by the horn of the Altar and a napkin in his hand and two Priests stood by the Table of the fat and two silver Trumpets in their hand to sound They came and stood by Ben Arza the one on his right hand and the other on his left He the High-priest stooped down to pour out the drink-offering and the Sagan waved with his napkin and Ben Arza struck up his Cymbal and the Levites began the song And so may we understand that passage 2 Chron. 29. 27. And when the burnt-offering began the song of the Lord began with the Trumpets and with the Instruments namely when the drink-offering was poured out for till then the Offering was not perfect because every burnt offering was bound to have a meat offering and a drink offering or else it was not right Num. 15. 5. And this may be the proper cause whatsoever the Jews descant why the Musick began not till the drink-offering namely they stayed till the offering was compleat and then began 3. The constant and ordinary Psalms that they sang were these 5 5 5 Tamid ubi sup Rosk hash sol â—1 Maym. in Tamid per. 6. On the first day of the week the four and twentieth Psalm The earth is the Lords and the fulness thereof c. On the second day of the week the forty eight Psalm Great is the Lord and greatly to be praised in the City of God c. On the third day the eighty second Psal. God standeth in the Congregation of the mighty and judgeth among the Gods c. On the fourth day the ninety fourth Psal. O Lord God to whom vengeance belongeth c. On the fifth day the eighty first Psal. Sing aloud unto God our strength make a joyful noise unto the God of Jacob c. On the sixth day of the week the ninety third Psal. The Lord reigneth he is cloathed with Majesty c. On the sabbath day they sang the ninety second Psal. which bears the Title of A Psalm or Song for the Sabbath day These were the known and constant and fixed Psalms that the singers sang and the musick plaid to on the several days of the week And the reason of the choice of these several Psalms for the several days 6 6 6 Rosh hash ubi sup Gloss. in Tamid c. 7. the Gemara on the Treatise Rosh hashanah and the Gloss upon the Treatise Tamid do give to this purpose On the first day of the week they sang the Psalm The earth is the Lords and the fulness thereof c. Because on the first day of the week of the Creation God possessed the world and gave it in possession and ruled in it On the second day of the Week they sang the Psalm Great is the Lord and greatly to be praised c. For on that day the Lord divided his works the waters and reigned over them On the third day they sang the Psalm God standeth in the Congregation of the mighty c. Because on that day the earth appeared on which is Judging and Judges and by his Wisdom he discovered the Earth and established the World by his Understanding On the fourth day they sang the Psalm O Lord God to whom Vengeance belongeth c. Because on the fourth day he made the Sun Moon and Stars and will be avenged on them that worship them On the fifth
day the Psalm Sing aloud unto God our strength c. Because of the variety of Creatures that were made that day to praise his name On the Sixth day the Psalm The Lord reigneth he is cloathed with Majesty c. Because on the sixth day God finished his works made man who understands the glory of the Creator and the Lord ruled over all his works Thus they descant 4. 7 7 7 Ibid. Now the singers in singing of these Psalms divided every one of them into three parts making three large pauses or rests in them and ceased their Musick and Singing for a while these parts and pauses the Talmudicks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say thus of them that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pausings or intermissions in the vocal musick and when the voices ceased the instruments ceased also and so in every Psalm the musick made three intermissions 5. At these intermissions the Trumpets sounded and the People worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For at every pause saith the Talmud there was a souning with the Trumpets and at every sounding there was a worshipping their sounding with the Trumpets was as hath been spoken before a Taratantara as we have chosen to call it and they never sounded otherwise than so when they sounded namely three strains a plain a quavering and a plain again and thus did the Trumpets sound one and twenty blasts every day three at the opening of the Court gate nine at the morning sacrifice and nine at the evening sacrifice namely three soundings at the three pausings of the Musick and the three strains named at every sounding and so we see that the Trumpets were never joyned with the Quire in Consort but sounded only when the Quire was silent Thus was the Song and these were the Psalms sung ordinarily throughout all the year but at some certain days there were other Psalms and Songs used and the Trumpets also sounded extraordinary soundings besides that number now mentioned As 1. 8 8 8 Succ. per. 5. On the Eve of the Sabbath the Trumpets sounded two soundings more than they used to do at other days namely one which consisted of the three strains to cause the People to cease from work and another to distinguish between the common day and the holy day that was now come in 2. On the Sabbaths themselves there was an additional sacrifice besides the daily sacrifice according to the appointment Num. 28. 9 10. 9 9 9 Maym. in Tamid per. 6. And at the time of this additional sacrifice the Levites sang Moses his Song in Deut. 32. Hear O Heavens and I will speak c. but they sang it not all at one time but divided into six parts and sang one part of it every Sabbath and so in six Sabbath days they finished it and then began again Thus did they at the additional morning sacrifice and at the evening sacrifice they sang Moses song in Exod. 15. And the consideration of this that on the Sabbaths they sang both the songs of Moses helpeth to illustrate that passage in Rev. 15. 3. where the Saints are said to sing the Song of Moses the servant of God because they were now come to their everlasting Sabbath having gotten the Victory over the Beast and over his Image and over his Mark and over the number of his Name and having the Harps of God in their hands 10 10 10 Succah uot jup. Now at the additional sacrifice and song of the Sabbath the Priests sounded their Trumpets three times more as they did at the ordinary songs the singers making their pauses and stops in those songs as well as in the other 3. 11 11 11 Rosh hash ubi sup Maym. ubi sup At the Additional sacrifices which were appointed for the first day of the year Num. 29. 1 2 c. which was called the feast of Trumpets because the Trumpets then sounded to give notice of the years beginning the Levites sang the eighty first Psalm Sing aloud unto the God our strength c. And if the first day of the year fell upon the fifth day of the week for which day this Psalm was appointed in the ordinary course then they said it twice over once at the daily sacrifice and once at the additional sacrifice but beginning at one of the times at the sixth verse I removed his shoulder from the burthen c. 4. At the evening Sacrifice of the first day of the year they sang the nine and twentieth Psalm The voice of the Lord shaketh the Wilderness c. And if the first day of the year chanced to light upon the Sabbath the Psalms of the first day of the year were sung and took place of the Psalms for the Sabbath 5. At the Passeover and at some other times as hath been related they sang the Hallel which to describe we will refer till we come to take up the Celebration of the Passeover in its due place SECT III. Of the Stationary men or Israelites of the Station AS there were four and twenty Courses of the Priests and as many of the Porters and Singers so also were there four and twenty Courses of Israelites for the station This indeed is a title that is a stranger to the Scripture and not mentioned there and yet the thing it self seemeth not to want its ground nor the men themselves their warrant from thence There were two Maximes in reference to their Sacrifices which were as premises out of which was necessarily deduced the conclusion for Stationary men and those were these 1. A mans Sacrifice could not be offered up unless he himself were present at it and standing by it and so is the undoubted Tenet in both Talmuds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a Vid. Talm. utrumque in Taanith per. 4. Maym. in Kele Mikd. per. 6. A mans Sacrifice may not possibly be offered up if he himself be not present at it And hence it was that although Women were at all other times forbidden coming into the Court of Israel yet when any Woman had a Sacrifice to be offered up for her she had admission into the Court and there was a kind of necessity that she should be there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b Tosaph in Erach per. 2. A Woman might not be seen in the Court but only at the time of her Offering and then she might be nay then she must be present there And the reason of this was because of that command that whosoever had a burnt Sacrifice to offer up c c c Ab. Ezr. in Lev. 1. he must bring it to the Sanctuary himself and if Bullock or Lamb he must put his hand upon the head of it Levit. 1. 3. and 3. 2. 8. 2. There were some Sacrifices that were the Sacrifices of all Israel or of the whole Congregation and particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d Tal. Ieru in Pesachin per. 3. the continual
ought not to be done Lev. 4. 2 13 22 27. that is that they were offered for sins of ignorance against negative precepts But the Hebrew Doctors do generally confine them to those sins done ignorantly against negative precepts that if they had been done wittingly had deserved cutting off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a R. Sol. in Levit. 4. A sin offering was not not offered saith Rabbi Solomon but for a matter which if wittingly done against a negative command deserved cutting off but being ignorantly done it required a sin offering And so the Talmudick Treatise Kerithuth when it had reckoned up the six and thirty offences against such precepts that bring under the liableness of being cut off it concludeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b Kerithuth per. 1. Any of these committed wilfully deserve cutting off but if ignorantly done they require a sin offering c c c Maym. in Shegag per. 1. And whosoever saith Maymony transgresseth ignorantly against any of the negative precepts in which there is an action for which men become liable to cutting off he is bound to bring a sin offering and it is an affirmative command that he offer a sin offering for his errour and every transgression for the doing of which wilfully a man deserves cutting off for the doing of it ignorantly he is to bring a sin offering Aben Ezra goeth yet a little further but for ought I find he goeth alone for he desineth a sin offering to be d d d Ab. Ezra in Lev. 1. for a sin of ignorance against a negative precept which if wilfully committed deserved cutting off or whipping In the addition of this last word whipping I find not the rest of his Nation to agree with him for divers offences against prohibitions of the Law fell under whipping that fell not under cutting off and the Jews do most unanimously apply a sin offering to a sin of ignorance only whose wilfulness had incurred cutting off And the reason of this their limitation is in regard of the nature of the transgression or offence for whereas e e e 〈…〉 they number 365 negative precepts according to the number of the days in the year yet do they bring the number of sin offerings f f f 〈…〉 only in reference to three and forty of them meeting those sins of ignorance only with sin offerings which were most near a kin to those of the bighest danger but that ignorance did mitigate and make the qualification It is true indeed that there are some sin offerings appointed by name which cannot exactly be brought under this predicament of which we are speaking as was the sin offering of Aaron upon his consecration Lev. 9. 2. the sin offering of the woman at her purification Lev. 12. 6. and of the Leper at his cleansing Lev. 14. 19. for we can hardly ascribe these as offered for some particular sin of ignorance against some negative precept the wilful violation of which had deserved cutting off But they seem rather to be offered that they might make sure work to meet with that danger or offence that it was possible they might lye under and not know of it and so they were very near the nature of trespass offerings as a sin offering is also called Lev. 5. 6. But where the Law doth give the rules for sin offerings it nameth not any particular offence but only this general that they were to be presented in reference to the ignorant offending against a negative command and therefore to reduce them to particulars it was most pertinent to allot them to that ignorant offending which if it had proved wilfulness had made the forest breach betwixt God and Man the reconciling of whom was the end of Sacrifice Let us take one or two examples for the better understanding of what hath been spoken and then we will look after the sin offerings in their several kinds It was a negative precept the wilful and witting violation of which deserved cutting off Thou shalt do no work on the seventh day g g g Id. in Sabbath per. 1. And what is a man liable to for working on the Sabbath If he did it of his own will presumptuously he is liable to cutting off and if witnesses and evidence of it came in he was to be stoned but if he did it ignorantly he was to bring the appointed sin offering when he knew what he had done And all along the Treatise of the Sabbath they are the words of Maymony wheresoever it is said he that doth such or such things is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guilty it meaneth he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liable to cutting off and if there be witness and evidence he is liable to be stoned but if he did it ignorantly he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound to bring a sin offering Another offence that deserved cutting off was going into Sanctuary in uncleanness which was contrary to that frequent prohibition that no unclean person should come there And if any unclean person did wittingly and presumptuously go in thither in his uncleanness he became liable to cutting off if witness came in that he had done this presumingly and knowingly he was to be whipt or mauled with the rebels heating as hath been observed and if he did it ignorantly he was to bring his offering which offering in something indeed differed from the sin offerings in other cases for whereas every one of them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an appointed sin offering of some beast or other this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h Kerithuth per. 1. an offering ascending or descending i i i Gloss. ibid. that is of a higher or lower value according to the persons ability that did offer it if he were rich he brought some Beast but if he were poor two Turtles or Pigeons or a tenth deal of flower yet was the rise or occasion of this his offering suitable to all the other By these examples may easily be apprehended the like proceeding in the rest of the six and thirty or three and forty for into so many the six and thirty do branch themselves but concerning the committing the thing wilfully and suffering for it or ignorantly and offering for it Now for the distinguishing of sin offerings they were either sin offerings of the whole Congregation or sin offerings of particular persons Lev. 4. 3 13 22 c. But when we speak of the sin offerings of the whole Congregation the words admit some scrupling whether it mean the whole body of the people or the Sanhedrin only who were their representatives And we must answer that it meaneth both For 1. There was the sin offering Goat which was offered on the day of expiation it was an offering for the whole Congregation Lev. 16. 15. the disposal of which we shall observe afterward and this we may take for the whole body of the people undividedly 2. There was the
at Led or Lyddo Act. 9. 35. and this Fast was for rain which they wanted exceedingly And rain came down for them before midday Rabbi Tarphon saith to them Go eat and drink and keep holiday They went and eat and drank and kept holiday and came at Even and said over the great Hallel and we shall observe anon that at the eating of the Passover as they used constantly to say over the Hallel commonly so called so did they sometimes add the great Hallel to it and when we come to speak of the time when this was rehearsed we will then observe what this great Hallel was So that now to return where we were again the first company being come into the Court and having filled it and the doors locked upon them and they falling to kill the Passovers this Hallel or these Psalms were begun to be sung the people answering as hath been related And when they had sung them over once and the work not yet done they set to them again and a third time and by that time they had gone over the third time the work was commonly done and they began not again And therefore those words which are very usual with those Jews which treat upon this subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be construed that when they had sung it over a second time they began a third although they went not through a third time in all their days for before they had gone through the work was done and then they had done also * * * Pesach per. 5. Sect. 9. The first company being thus dispatched went out of the Court with their slain and flead Passovers how they flead them was observed erewhile and they stood in the mountain of the House And now there comes in the second company as many as the Court would hold and while they are killing sprinkling the blood and burning the fat the Hallel is begun again and sung even as it was before and when that company had done they went out and the third came in and they did as the others before till all was finished They did not only slay the Passovers whilst they stood thus in the Court but the blood was also sprinkled by the Priests they standing in rows from the slaughter place to the Altar conveying the blood from hand to hand and so they crowded not nor troubled not one another which they would have done had they run singly from every slain Lamb to bring the blood to the Altar The blood brought thither in such handing rows was poured at the foundation of the Altar The owners flead their Lambs the most of them hanging him upon a staff on their shoulders and he hanging between them and they helping one another They took out his entrails cleansed away his ordure separated his inwards put them in a dish salted them and laid them on the fire on the Altar and when the three companies were so dispatched the Priests as there was no small need did wash the Court If the Passover killing did fall upon the Sabbath yet did they not abate of any of this work no not of washing the Court for they had a traditional warrant which bare them out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was that there was no prohibition concerning resting in the Sanctuary and that which was prohibited elsewhere and obliged others about resting from work upon the Sabbath did not oblige the Priests at the Temple and to this our Saviour speaketh Matth. 12. 5. On the Sabbath days the Priests in the Temple prophane the Sabbath and are blameless Now although they killed and fleaed and opened the Passovers on the Sabbath yet did they not carry them home to their lodgings at Jerusalem till the Sabbath was out But when the first company had dispatched in the Court they went and stood in the mountain of the House and the second being dispatched went and stood in the chel and the third continued in the Court till the Sabbath ended and when it was done they went away with their Lambs to their several companies And the reason of this was because the killing and offering of the Passover was by the express commandment of the Law bound to its time which they might not transgress but must do it though it were on the Sabbath but the taking of the Lamb home was not so bound but that it might very well be delayed till the Sabbath was ended CHAP. XIII Their manner of eating the Passover IT is indeed beyond our line and compass to follow the people with their slain Paschals from the Temple to their own homes to see what they do with them there for the virge of the Temple confineth our discourse yet because the eating of these Lambs was so high and holy a rite and since the story of our Saviours last Passover hath turned the eyes of all men to look at the custom and demeanour used in this solemnity the Reader I doubt not will be facile to excuse such a digression as shall relate the particulars of this great business which were many and which we will take up one by one 1. To omit their curiosities in roasting the Paschal Lamb * * * Talm. in Pesach per. 7. which they commonly did upon a spit or staff of Pomegranate tree running him in with it at the mouth and out behind the first observable circumstance towards the eating of him we may take up in this tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * * Ib. per. 10. On the evening oft he Passover a man may not eat from near the Minchah till it be dark In which they inform us of two things first that they went not about the Passover meal till it was night and the reason of this custom is apparently grounded in the Law because that commanded they shall eat the flesh in that night Exod. 12. And accordingly are these words of the Evangelists in the relation of our Saviours Passover to be understood when the Even was come he sat down with the twelve Secondly That they fasted some space before Near the time of the Minchah * * * R. Alphes R. Sol. R. Sam. in loc say the Glossaries upon that Tradition meaneth a little before the Evening sacrifice and from that time they might eat nothing that they might eat the unleavened bread which was commanded with appetite for the honour of the command II. They eat not the Passover but sitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * * Talm. ubi sup No not the poorest in Israel might eat it till he was set down ‖ ‖ ‖ Gemar Ier. in Pesac in loc R. Simeon in the Jerusalem Gemara in the name of R. Joshua the son of Levi saith that olive-quantity that sufficeth to discharge a man that he hath eaten the Passover he must eat it sitting down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it is said Jesus sat down with the twelve Now this sitting at their Passover
work It was seated on a high pitch and fenced with a Wall of its own And if the defendants had guarded it all days alike it had not been taken but they intermitting to stand upon their defence on Saturdays being their Sabbath on which days they do no work the Romans had opportunity on that day to batter the Wall And when they had discovered this custom of the besieged they did no great matter all the week long till Saturday came again and then they set upon them again and so at the last the Jews not resisting were suprized and subdued Great slaughter was made upon the Romans entrance to the number of twelve thousand Jews as b b b Ios. Ant. l. 14 c. 8. Josephus reckoneth and yet even whilest the Conqueror was killing as fast as he could the Priests at the Altar went on in the Service as insensibly and fearlesly by the same Authors relation as if there had been no such danger and destruction at all till the sword came to their own sides Pompey being thus victor he and divers other with him went into the Temple even into the most Holy place and saw all its glory and riches and yet was sparing of offering any violence to it but caused the place to be purged and the Service to be set a foot again But what Pompey had spared Crassus ere long seized upon plundering the Temple of exceeding much wealth as he went on his expedition into Parthia c c c Id. ibid. c. 12 That Parthian War was undertaken by him as Dion tells us more upon his covetousness than upon any other warrantable or honourable ground and he sped accordingly coming to a miserable end answerable to such principles and beginnings In the beginning of the reign of Herod which was not very long after the City and Temple was again besieged and taken by him and Sosius and the Temple in danger again to be rifled but prevented by Herod as much as he could and now Antigonus the son of Aristobulus the last of Asmonean Rulers is cut off by Antony Herod in the eighteenth year of his Reign beginneth to repair the Temple taking it down to the very foundations and raising it again in larger dimensions than it had been of before and in that form and structure that hath been observed and surveyed in the foregoing discourse About some nine or ten years after the finishing of it the Lord came to his own Temple even the Messenger of the Covenant whom they desired Mal. III. 1. being presented there by his Mother at forty days old and owned by Simeon and Anna Luke II. Twelve years after that he is at the Temple again set among the Doctors of one of the Sanhedrins either in one of their Consistories or in their Midrash and sheweth his Divine Wisdom to admiration It is needless to speak of the occurrences that befel in the Temple about Christ and his Apostles as his being on a Pinnacle of it in his temptations his whipping out buyers and sellers at his first and last Passover his constant frequenting the place whensoever he was at Jerusalem and his foretelling the destruction of it as he sat upon Mount Olivet in the face of it a little before his death The Apostles resorting thither to the Publick Service and to take opportunity of Preaching in the concourse there their healing a Creeple there and converting thousands Pauls apprehension there upon misprison of his defiling it by bringing in of Gentiles and other particulars which are at large related by the Evangelists that it is but unnecessary labour to insist upon them since any Reader may fetch them thence As for the passages there that are not mentioned in the Scripture but by Josephus and others as Pilates imbezelling the holy Treasures of the Temple upon an aquaeduct Petronius his going about to bring in Caligula's Image thither a Tumult caused there by the base irreverence of a Roman Souldier Arrippa's Sacrifices there and Anathemata Vitellius his favour to it and the people a base affront and abuse put upon the place by the Samaritanes the horrid confusions there in the time of the seditious the slaughter of one Zacharias in it and at the last the firing of it by the Romans and the utter ruine of it and the City they would require a larger Discourse than one Chapter or Paragraph will afford It may be they will come to be prosecuted to the full in another Treatise and therefore I shall but only name them here FINIS THE CONTENTS OF THE TEMPLE CHAP. I. OF the Situation of Mount Moriah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 1049 CHAP. II. The measure of the Floor of the Mountain of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1050 CHAP. III. The East Gate of the Mountain of the House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shushan Gate The Prospect of Mount Olivet and part of the City before it 1052 CHAP. IV. Of the two South Gates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gates of Huldah 1054 CHAP. V. Of the West Gates Shallecheth or Coponius Parbar Asuppim 1055 Sect. 1. The Gate of Shallecheth or Coponius ibid. Sect. 2. Parbar Gate 1 Chron. 26. 18. 1056 Sect. 3. The two Gates and House of Asuppim 1057 CHAP. VI. The North Gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tedi or Tadde 1058 CHAP. VII The Tower Antonia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1060 CHAP. VIII Cloisters along the outmost Wall within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. CHAP. IX Tabernae Shops The great Sanhedrin sitting thereabout 1062 CHAP. X. The dimensions and form of Solomons Temple And of that built by the returned out of Captivity 1064 CHAP. XI The measures and platform of the Temple as it stood in the time of our Saviour Page 1067 CHAP. XII The breadth chambers and stairs of the Temple 1070 CHAP. XIII The Porch Sect. 1. The steps up to it 1073 Sect. 2. The two pillars Iachin and Boaz. 1074 Sect. 3. Closets for the butchering instruments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1077 Sect. 4. A golden Vine in the Porch and a golden Candlestick and a golden and Marble Table 1078 CHAP. XIV The holy place Sect. 1. The Temple Door ibid. Sect. 2. The Vail 1080 Sect. 3. The holy place it self ibid. Sect. 4. The Candlestick 1081 Sect. 5. The Shewbread Table 1082 Sect. 6. The Altar of Incense 1083 CHAP. XV. The most holy place Sect. 1. The partition space 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1084 Sect. 2. The Vail 1085 Sect. 3. The most holy place it self ibid. Sect. 4. The Cherubims and Ark. 1086 CHAP. XVI The Courts of the Temple 1088 CHAP. XVII The Inclosure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel 1089 CHAP. XVIII The Court of the Women 1090 CHAP. XIX Of the Gazophylacia or Treasuries Page 1095 CHAP. XX. The Gate of Nicanor or the East Gate of the Court. 1098 Sect. 1. A credible wonder of the brazen Gate 1111 Sect. 2. A Sanhedrin sitting in this Gate 1102 CHAP. XXI Of the Gates and Buildings in the Court Wall
〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iacob begat Ioseph the husband of Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Iuchas fol. 55. 2. The mothers family is not to be called a family Hence the reason may very easily be given why Matthew brings down the generation to Joseph Maries husband but Luke to Eli Maries Father These two frame the Genealogy two ways according to the double notion of the promise of Christ. For he is promised as the Seed of the Woman and as the Son of David that as a man this as a King It was therefore needful in setting down his Genealogy that satisfaction should be given concerning both Therefore Luke declareth him the promised seed of the Woman deducing his Mothers stock from whence man was born from Adam Matthew exhibits his Royal Original deriving his pedegree along through the Royal family of David to Joseph his reputed Father VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourteen Generations ALthough all things do not square exactly in this three fold number of fourteen generations yet there is no reason why this should be charged as a fault upon Matthew when in the Jewish Schools themselves it obtained for a custom yea almost for an Axiome to reduce things and numbers to the very same when they were near alike The thing will be plain by an Example or two when an hundred almost might be produced Five Calamitous things are ascribed to the same day that is to the ninth day of the month Ab. g g g g g g Taanith cap. 4. artic 6. For that day say they it was decreed that the people should not go into the promised land the same day the first Temple was laid waste and the second also the City Bitter was destroyed and the City Jerusalem plowed up Not that they believed all these things fell out precisely the same day of the month but as the Babylonian Gemara notes upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they might reduce a fortunate thing to a holy day and an unfortunate to an unlucky day The Jerusalem Gemara in the same tract examines the reason why the daily prayers consist of the number of eighteen and among other things hath these words h h h h h h Taanith fol. 65. 3. The dayly prayers are eighteen according to the number of the eighteen Psalms from the beginning of the book of Psalms to that Psalm whose beginning is The Lord hear thee in the day of trouble which Psalm indeed is the Twentieth Psalm But if any object that nineteen Psalms reach thither you may answer The Psalm which begins Why did the Heathen rage is not of them A distinct Psalm Behold with what liberty they fit numbers to their own case Inquiry is made whence the number of the thirty nine more principal servile works to be avoided on the Sabbath day may be proved Among other we meet with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Hieros Schabb. fol. 9. 2. R. Chaninah of Zippâ—r saith in the name of R. Abhu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph denotes one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamed thirty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabar one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debarim two Hence are the forty works save one concerning which it is written in the Law The Rabbins of Cesarea say Not any thing is wanting out of his place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamed thirty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth eight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our profound Doctors do not distinguish between He and Cheth that they may fit numbers to their case for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These they write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth at their pleasure l l l l l l Id. Ibid. fol. 15. 3. R. Josua ben Levi saith In all my whole life I have not looked into the mystical book of Agada but once and then I looked into it and found it thus written An hundred seventy five Sections of the Law where it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He spake he said he commanded they are for the number of the years of our Father Abraham And a little after An hundred and forty and seven Psalms which are written in the book of the Psalms note this number are for the number of the years of our father Jacob. Whence this is hinted that all the praises wherewith the Israelites praise God are according to the years of Jacob. Those hundred and twenty and three times wherein the Israelites answer Hallelujah are according to the number of the years of Aaron c. They do so very much delight in such kind of concents that they oftentimes screw up the strings beyond the due measure and stretch them till they crack So that if a Jew carps at thee O Divine Matthew for the unevenness of thy fourteens out of their own Schools and Writings thou hast that not only whereby thou mayest defend thy self but retort upon them VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When as his Mother was espoused NO woman of Israel was married unless she had been first espoused m m m m m m In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. Before the giving of the Law saith Maimonides if the man and the woman had agreed about marriage he brought her into his house and privately married her But after the giving of the Law the Israelites were commanded that if any were minded to take a woman for his wife he should receive her first before witnesses and thenceforth let her be to him a wife as it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one take a wife This taking is one of the Affirmative precepts of the Law and is called Espousing Of the manner and form of Espousing you may read till you are weary in that Tractate and in the Talmudic Tract Kiddushin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before they came together In many places the man espouseth the woman but doth not bring her home to him but after some space of time So the n n n n n n Ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 3. Gloss upon Maimonides Distinction is made by the Jewish Canons and that justly and openly between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Private society or Discourse between the Espouser and the Espoused and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bringing of the Espoused into the husbands house Of either of the two many those words be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before they came together or rather of them both He had not only not brought her home to him but he had no manner of society with her alone beyond the Canonical limits of discourse that were allowed to unmarried persons and yet she was found with child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She was found with child Namely after the space of three months from her conception when
separation and then returns to his drinking a a a a a a Maimon Schab cap. 29. II. The proper limits of the Sabbath were from Sunset to Sunset This is sufficiently intimated by St. Mark when he saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Sun was now set they brought the sick to be healed which they held unlawful to do while the Sun was yet going down and the Sabbath yet present The Talmudic Canons give a caution of some works that they be not begun on the day before the Sabbath if they may not be ended and finished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While it is yet day that is as they explain it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While the sun is not yet set b b b b b b Schab cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that lights a Sabbath candle let him light it while it is yet day before Sun-set c c c c c c Maimon in Schabb. cap. 5. c. On the Sabbath Eve it is permitted to work until Sun-set d d d d d d Hieros Shevith fol. 33. 1. The entrance of the Sabbath was at sun-set and so was the end of it III. After the setting of Sun a certain space was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bin Hashmashuth concerning which these things are disputed e e e e e e Hieros Berac fol. 2. 2. What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Tanchuma saith It is like a drop of blood put upon the very edge of a sword which divides its self every where What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is from that time when the Sun sets whilst one may walk half a mile R. Josi saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is like a wink of the eye c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies Between the Suns and the manner of speech seems to be drawn thence that there are said to be two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sunsets Concerning which read the Glosser upon f f f f f f In Schab cap. 5. Maimonides Where thus also Maimonides himself From the time that the Sun sets till the three middle stars appear it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Between the Suns and it is a doubt whether that time be part of the day or of the night However they every where judge of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render the office heavy Therefore between that time they do not light the Sabbatical candle and whosoever shall do any servile work on the Sabbath Eve and in the going out of the Sabbath is bound to offer a sacrifice for sin So also the Jerusalem Talmudists in the place last cited Does one Star appear Certainly as yet it is day Do two It is doubted whether it be day Do three It is night without doubt And after a line On the Sabbath Eve if any work after one star seen he is clear if after two he is bound to a sacrifice for a transgression if after three he is bound to a sacrifice for sin Likewise in the going out of the Sabbath if he do any work after one star is seen he is bound to a sacrifice for sin if after two to a sacrifice for transgression if after three he is clear Hence you may see at what time they brought persons here to Christ to be healed namely in the going out of the Sabbath if so be they took care of the Canonical hour of the Nation which is not to be doubted of VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Himself took our infirmities DIVERS g g g g g g Bab. Sanhedr fol. 98. 2. names of the Messias are produced by the Talmudists among others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins say His name is The Leper of the house of Rabbi as it is said Certainly he bare our infirmities c. And a little after Rabh saith If Messias be among the living Rabbenu Haccodesh is He. The Gloss is If Messias be of them that are now alive certainly our holy Rabbi is he as being one that carries infirmities c. R. Judah whom they called the Holy underwent very many sicknesses of whom and of his sicknesses you have the story in the Talmud h h h h h h Hieros Kilâ—im fol. 32. 1. Thirteen years Rabbi laboured under the pain of the teeth c. Because of which there were some who were pleased to account him for the Messias because according to the Prophets Messias should be A man of Sorrows and yet they look for him coming in pomp This allegation of Matthew may seem some what unsuitable and different from the sense of the Prophet For Esay speaks of the Messias carrying our infirmities in himself but Matthew speaks concerning him healing them in others Esay of the diseases of the Soul see 1 Pet. II. 24. Matthew of the diseases of the body But in this sense both agree very well that Christs business was with our infirmities and sorrows and he was able to manage that business his part was to carry and bear them and in him was strength and power to carry and bear them In this sense therefore is Matthew to be understood He healed the Demoniacs and all diseased persons with his word that that of Esay might be fulfilled He it is who is able to bear and carry our sorrows and sicknesses And so whether you apply the words to the diseases of the mind or the body a plain sense by an equal easiness does arise The sense of Esaiah reacheth indeed further namely That Messias himself shall be a man of sorrows c. but not excluding that which we have mentioned which Matthew very fitly retains as excellently well suiting with his case VERS XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the Country of the Gergesens IN Mark and Luke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gadarens both very properly for it was the City Gadara whence the Country had its name there was also Gergasa a City or a Town within that Country which whether it bare its name from the ancient Canaanite stock of the Gergasities or from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gargushta which signifies Clay or Dirt we leave to the more learned to discuss Lutetia a word of such a nature may be brought for an Example VERS XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Two possessed with Devils coming out of the Tombs c. THESE are the signs of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mad man He goes out in the night and lodges i Hiros Trumoth fol. 40. 2. among the Sepulchres and teareth his garments and tramples upon whatsoever is given him R. Honna saith But is he only mad in whom all these signs are I say Not. He that goes out in the night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Chondriacus Hypondriacal He that lodgeth anights among the Tombs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burns incense to Devils He that tears his garments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Melancholic And he that
it and to put in the sickle into the standing corn Now the offering of the first fruit loaves on the day of Pentecost Levit. XXIII 15 16 17. did respect the giving of thanks for the finishing and inning of barly harvest Therefore in regard of this relation these two Solemnities were linked together that both might respect the harvest that the harvest beginning this the harvest ended this depended on that and was numbred seven weeks after it Therefore the computation of the time coming between could not but carry with it the memory of that second day of the Passover week and hence Pentecost is called the Feast of weeks Deut. XVI 10. The true calculation of the time between could not otherwise be retained as to Sabbaths than by numbring thus this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first Sabbath after the second day of the Passover This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second Sabbath after that second day And so of the rest In the a a a a a a Hieros Demai fol. 24. 1. Jerusalem Talmud the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the first marriage is a composition not very unlike When they numbred by days and not by weeks the calculation began on the day of the Sheaf b b b b b b Iuchasin 36. 1. A great number of certain Scholars died between the Passover and Pentecost by reason of mutual respect not given to one another There is a place where it is said that they died fifteen days before Pentecost that is thirty three days after the Sheaf At the end of the Midras of Samuel which I have it is thus concluded This work was finished the three and thirtieth day after the Sheaf III. Therefore by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second-first added by St. Luke is shewn First That this first Sabbath was after the second day of the Passover and so according to the Order of the Evangelic History either that very Sabbath wherein the paralytic man was healed at the pool of Bethesda John V. or the Sabbath next after it Secondly That these ears of corn pluckt by the disciples were of barley How far alas from those dainties wherewith the Jews are wont to junket not out of custom only but out of Religion also Hear their Gloss savouring of the kitchin and the dish upon that of the Prophet Esaiah Chap. LVIII 13. Thou shalt call the Sabbath a delight It is forbidden say they to fast on the Sabbath but on the contrary men are bound to delight themselves with meat and drink For we must live more delicately on the Sabbath than on other days and he is highly to be commended who provides the most delicious junkets against that day We must eat thrice on the Sabbath and all men are to be admonished of it And even the poor themselves who live on Alms let them eat thrice on the Sabbath For he that feasts thrice on the Sabbath shall be delivered from the calamities of the Messias from the judgment of Hell and from the war of Gog and Magog c c c c c c Maimon Schab cap. 30. Kimchi in Eâ—â—i cap. LVIII Whose God is their Belly Philip. III. 19. IV. But was the standing corn ripe at the feast of the Passover I answer 1. The seeds-time of Barley was presently after the middle of the month Marheshvan that is about the beginning of our November d d d d d d â—aâ— â—erach â—â— 1â— â— He heard that the seed sown at the first rain was destroyed by hail he went and sowed at the second rain c. and when the seed of all others perished with the hail his seed perished not Upon which words the Gloss writes thus The first rain was the seventeenth day of the Month Marheshvan The second rain the three and twentieth day of the same Month and the third was in the beginning of the month Chisleu when therefore the rain came down that which was sown at the first rain was now become somewhat stiff and so it was broken by the hail but that which was sown at the second rain by reason of its tenderness was not broken c. Therefore the Barly was sown at the coming in of the winter and growing by the mildness of the weather in winter when the Passover came in it became ripe So that from that time the Sheaf being then offered Barley harvest took its beginning 2. But if when the just time of the Passover was come the Barley were not ripe the intercalary Month was added to that year and they waited until it ripened For for three e Maimon in Kiddush Hodesh cap. IV. things they intercalated the year for the Equinox for the new corn and for the fruit of the trees For the Elders of the Sanhedrin do compute and observe if the Vernal Equinox will fall out on the sixteenth day of the Month Nisan or beyond that then they intercalate that year and they make that Nisan the second Adar So that the Passover might happen at the time of new corn Or if they observe that there is no new corn and that the trees sprouted not when they were wont to sprout then they intercalate the year c. You have an example of this thing f f f f f f Hieros Maasar Sheni fol. 56. 3. Sanhedr fol. 18. 4. Bab. Sanhedr fol. 11. 2. Rabban Gamaliel to the Elders of the great Sanhedrin our Brethren in Judea and Galilee c. Health Be it known unto you that since the Lambs are too young and the doves are not fledged and there is no young corn we have thought good to add thirty days to this year c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his disciples were an hungred The Custom of the Nation as yet had held them fasting which suffered none unless he were sick to tast any thing on the Sabbath before the morning Prayers of the Synagogue were done And on common days also and that in the afternoon provision was made by the Canons g g g g g g Piske Tosaph in Berac cap. 1. artic 4. â— Asher ibid. That none returning home from his work in the evening either eat or drink or sleep before he had said his prayers in the Synagogue Of the publick or private ways that lay by the corn fields let him that is at leisure read Peah Chap. II. VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do that which is not lawful to do on the Sabbath day THEY do not contend about the thing it self because it was lawful Deut. XXIII 25. but about the thing done on the Sabbath Concerning which the Fathers of the Traditions write thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Maimon Schabb. cap. â— He that reaps on the Sabbath though never so little is guilty And to pluck the ears of corn is a kind of reaping and whosoever plucks
any thing from the springing of his own fruit is guilty under the name of a Reaper But under what guilt were they held he had said this before at the beginning of Chap. VII in these words The works whereby a man is guilty of stoning and cutting off if he do them presumptuously but if ignorantly he is bound to bring a sacrifice for sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are either primitive or derivative Of primitive or of the general kinds of works are nine and thirty reckoned To i i i i i i Talm. Schabb. cap. VII plow to sow to reap to gather the Sheaves to thresh to sift to grind to bake c. to shear sheep to dy wool c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The derivative works or the particulars of those generals are such as are of the same rank and likeness with them For example digging is of the same kind with plowing chopping of herbs is of the same rank with grinding and plucking the ears of corn is of the same nature with reaping Our Saviour therefore pleaded the Cause of the Disciples so much the more eagerly because now their lives were in danger for the Canons of the Scribes adjudged them to stoning for what they had done if so be it could be proved that they had done it presumptously From hence therefore he begins their defence that this was done by the Disciples out of necessity hunger compelling them not out of any contempt of the Laws VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David and those that were with him FOR those words of Ahimelech are to be understood comparatively Wherefore art thou alone and no man with thee that is comparatively to that noble train wherewith thou wast wont to go attended and which becomes the Captain General of Israel David came to Nob not as one that fled but as one that come to enquire at the Oracle concerning the event of War unto which he pretended to come by the Kings command Dissembling therefore that he hastned to the war or to expedite some warlike design he dissembles likewise that he sent his Army to a certain place and that he had turned aside thither to worship God and to enquire of the event that he had brought but a very few of his most trusty servants along with him for whom being an hungred he asketh a few loaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they were an hungred Here hearken to Kimchi producing the opinion of the Antients concerning this story in these words Our Rabbins of blessed memory say that he gave him the Shew bread c. The interpretation also of the clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea though it were sanctified this day in the vessel is this It is a small thing to say that it is lawful for us to eat these loaves taken from before the Lord when we are hungry for it would be lawful to eat this very loaf which is now set on which is also sanctified in the vessel for the Table sanctifieth it would be lawful to eat even this when another loaf is not present with you to give us and we are so hunger bitten And a little after There is nothing which may hinder taking care of Life beside Idolatry Adultery and Murder These words do excellently agree with the force of our Saviours Argument but with the genuine sense of that Clause methinks they do not well agree I should under correction render it otherwise only prefacing this before hand That it is no improbable conjecture that David came to Nob either on the Sabbath it self or when the Sabbath was but newly gone k k k k k k R. Esaias in 1 Sam. XXI For the shewbread was not to be eaten unless for one day and one night that is on the Sabbath and the going out of the Sabbath David therefore came thither in the going out of the Sabbath And now I render Davids words thus Women have been kept from us these three days so that there is no uncleaness with us from the touch of a menstruous woman and the vessels of the young men were holy even in the common way that is while we travelled in the common manner and journey therefore much more are they holy as to their vessels this Sabbath day And to this sense perhaps does that come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there was there one of the Servants of Saul detained that day before the Lord. The reverence of the Sabbath had brought him to worship and as yet had detained him there VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priests in the Temple prophane the Sabbath and are guiltless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Hierâ—s Schab fol. 17. 1. The servile work which is done in the Holy things is not servile The same works which were done in the temple on other days were done also on the Sabbath And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no Sabbatism at all in the Temple m m m m m m Maimon in Pâ—sach cap. 1. VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Son of man is Lord also of the Sabbath I. HE opposed this very Argument against their cavils before the Sanhedrin Joh. V. When he was summoned into the Court concerning his healing the paralytic man on this very Sabbath or on the Sabbath next before he shews his dominion over the Sabbath from this very thing that he the Son was invested and honoured with the same Authority Power and Dignity in respect of the Administration of the New Testament as the Father was in regard of the Old II. The care of the Sabbath lay upon the first Adam under a double Law according to his double condition 1. Before his fall under the law of Nature written in his heart under which he had kept the Sabbath if he had remained innocent And here it is not unworthy to be observed that although the seventh day was not come before his fall yet the institution of the Sabbath is mentioned before the history of his fall 2. After his fall under a positive law For when he had sinn'd on the sixth day and the seventh came he was not now bound under the bare Law of Nature to celebrate it but according as the condition of Adam was changed and as the condition of the Sabbath was not a little changed also a new and positive Law concerning the keeping the Sabbath was superinduced upon him It will not be unpleasant to produce a few passages from the Jewish Masters of that first Sabbath n n n n n n Mid. Tillin fol. 15. 3. Circumcision saith R. Judah and the Sabbath were before the Law But how much backward before the Law Hear Baâ—l Turim o o o o o o In Exod. I. The Israelites were redeemed saith he out of Egypt because they observed Circumcision and the Sabbath day Yea and further backwards still p p p p p p R. Sol. in Esai LVIII 14. The
inheritance of Jacob is promised to those that sanctifie the Sabbath because he sanctified the Sabbath himself Yea and more backwards yet even to the beginning of the world q q q q q q Targ. Id Cant. â— The first Psalm in the world was when Adams sin was forgiven and when the Sabbath entred he opened his mouth and uttered the Psalm of the Sabbath So also the Targum upon the title of Psalm XCII The Psalm or Song which Adam composed concerning the Sabbath day Upon which Psalm among other things thus Midras Tillin What did God create the first day Heaven and Earth What the second The Firmament c. What the seventh The Sabbath And since God had not created the Sabbath for servile works for which he had created the other days of the week therefore it is not said of that as of the other days And the evening was and the morning was the seventh day And a little after Adam was created on the Eve of the Sabbath the Sabbath entred when he had now sinned and was his Advocate with God c. r r r r r r â—ab Sanhedr fol. 38. 1. Adam was created on the Sabbath Eve that he might immediately be put under the Command c. III. Since therefore the Sabbath was so instituted after the fall and that by a Law and Condition which had a regard to Christ now promised and to the fall of man the Sabbath could not but come under the power and dominion of the son of Man that is of the promised seed to be ordered and disposed by him as he thought good and as he should make provision for his own honour and the benefit of Man VERS X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it lawful to heal on the Sabbath days THESE are not so much the words of Enquirers as Denyers For these were their dicisions in that Case s s s s s s Maimon in Schabb. c. XXI Let not those that are in health use physic on the Sabbath day Let not him that labours under a pain in his loyns anoynt the place affected with oyl and vineger but with oyl he may so it be not oyl of Roses c. He that hath the tooth ach let him not swallow vineger to spit it out again but he may swallow it so he swallow it down He that hath a soar throat let him not gargle it with oyl but he may swallow down the oyl whence if he receive a cure it is well Let no man chew Mastich or rub his teeth with spice for a cure but if he do this to make his mouth sweet it is allowed They do not put wine into a sore eye They do not apply fomentations or oyls to the place affected c. All which things however they were not applicable to the cure wrought by Christ with a word only yet they afforded them an occasion of cavilling who indeed were sworn together thus to quarrel him that Canon affording them a further pretence t t t t t t Talm. Schabb. cap. XIX This certainly obtains that what soever was possible to be done on the Sabbath Eve driveth not away the Sabbath To which sense he speaks Luke XIII 14. u u u u u u â—n Hieros Avodah Zaraâ— fol. 40. 4. Let the Reader see if he be at leisure what diseases they judge dangerous and what physic is to be used on the Sabbath VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If a sheep fall into a ditch on the Sabbath days c. IT was a Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x x x x x x Hieros Jom Tobâ— fol. 62. 1. We must take a tender care of the goods of an Israelite Hence y y y y y y Maimon in Schabb. â— 25. If a beast fall into a ditch or into a pool of waters let the owner bring him food in that place if he can but if he can not let him bring clothes and litter and bear up the beast whence if he can come up let him come up c. If a beast or his foal fall into a ditch on a holy day z z z z z z Hieros in the place above â—â— R. Lazar saith Let him lift up the formes to kill him and let him kill him but let him give fodder to the other lest he die in that place R. Joshuah saith Let him lift up the former with the intention of killing him although he kill him not let him lift up the other also although it be not in his mind to kill him VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they should not make him known BUT this not that he refused to heal the sick nor only to shun popular applause but because he would keep himself hid from those who would not acknowledge him This prohibition tends the same way as his preaching by Parables did Mat. XIII 13. I speak to them by parables because seeing they see not He would not be known by them who would not know him VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bruised reed shall he not break THESE words are to be applied as appears by those that went before to our Saviours silent transaction of his own affairs without hunting after applause the noise of boasting or the loud reports of fame He shall not make so great a noise as is made from the breaking of a reed now already bruised and half broken or from the hissing of smoking flax only when water is thrown upon it How far different is the Messias thus described from the Messias of the expectation of the Jews And yet it appears sufficiently that Esaiah from whom these words are taken spake of the Messias and the Jews confess it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Till he send forth judgment unto victory The Hebrew and LXX in Esaiah read it thus He shall bring forth judgment unto truth The words in both places mean thus much That Christ should make no sound in the world or noise of pomp or applause or state but should manage his affairs in humility silence poverty and patience both while he himself was on earth and by his Apostles after his Ascension labouring under contempt poverty and persecution but at last he should bring forth judgment to victory that is that he should break forth and shew himself a judg avenger and conqueror against that most wicked Nation of the Jews from whom both he and his suffered such things and then also he sent forth judgment unto truth and asserted himself the true Messias and the Son of God before the eyes of all and confirmed the truth of the Gospel by avenging his cause upon his enemies in a manner so conspicuous and so dreadful And hence it is that that sending forth and execution of judgment against that Nation is almost always called in the New Testament his coming in Glory When Christ and his Kingdom had so long lain hid under the vail of humility and
servile work for two days together and the reason for which it might with good reason be transferred that year concerning which the story is The fourteenth day fell on a Sabbath a scruple ariseth whether the Sabbath gives way to the Passover Or the Passover to the Sabbath The very chief men of the Sanhedrin and the Oracles of Traditions are not able to resolve the business A great Article of Religion is transacting and what is here to be done O ye sons of Betyra transfer but the Passover unto the next day and the knot is untied Certainly if this had been either usual or lawful they had provided that the affairs of Religion and their authority and fame should not have sunk in this strait But that was not to be suffered II. Let us add a Tradition which you may justly wonder at n n n n n n Pisachin cap 7. hal 4. Five things if they come in uncleanness are not eaten in uncleanness the sheaf of first fruits the two loaves the Shew-bread the Peace-offerings of the Congregation and the Goats of the New-Moons But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Passover which comes in uncleanness is eaten in uncleanness because it comes not originally unless to be eaten Upon which Tradition thus Maimonides The Lord saith And there were some that were unclean by the Carkass of a man Numb IX 6. and he determines of them that they be put off from the Passover of the first month to the Passover of the second And the Tradition is that it was thus determined because they were few But if the whole Congregation should have been unclean or if the greatest part of it should have been unclean yet they offer the Passover though they are unclean Therefore they say Particular men are put off to the second Passover but the whole Congregation is not put off to the second Passover In like manner All the oblations of the Congregation they offer them in uncleanness if the most are unclean which we learn also from the Passover For the Lord saith of the Passover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is to be offered in its set time Note that and saith also of the oblations of the Congregation Ye shall do this to the Lord in your set times and to them all he prescribes a set time Every thing therefore to which a time is set is also offered in uncleanness if so be very many of the Congregation or very many of the Priests be unclean We o o o o o o Hieros Sotah fol. 16. 3. find that the Congregation makes their Passover in uncleanness in that time when most of them are unclean And if known uncleanness be thus dispensed with much more doubted uncleanness But what need is there of such dispensation Could ye not put off the Passover O ye Fathers of the Sanhedrin for one or two days that the people might be purified By no means for the Passover is to be offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In its set time the fourteenth day without any dispensation For III. Thus the Canons of that Church concerning that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p p p p p p Pisach cap. 2 hal 1. In the light of the fourteenth day they seek for leaven by candle light The Gloss is In the night to which the day following is the fourteenth day And go to all the Commentators and they will teach that this was done upon the going out of the thirteenth day And Maimonides q q q q q q In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 2. From the words of the Scribes they look for and rid away leaven in the beginning of the night of the fourteenth day and that by the light of the Candle For in the night time all are within their houses and a Candle is most proper for such a search Therefore they do not appoint employments in the end of the thirteenth day nor doth a wise Man begin to recite his Phylacteries in that time lest thereby by reason of his length he be hindred from seeking for leaven in its season And the same Author elsewhere r r r r r r Ibid. cap. 1. It is forbidden to eat leaven on the fourteenth day from noon and onwards viz. from the beginning of the seventh hour Our wise Men also forbad eating it from the beginning of the sixth hour Nay the fift hour they eat not leaven lest perhaps the day be cloudy and so a mistake arise about the time Behold you learn that it is lawful to eat leaven on the fourteenth day to the end of the fourth hour but in the fift hour it is not to be used The same Author elsewhere writes thus s s s s s s In Corban Pisach cap. 1. The Passover was not to be killed but in the Court where the other sacrifices were killed And it was to be killed on the fourteenth day after noon after the daily sacrifice And now Reader tell me what day the Evangelists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first day of unleavened bread and whether it be any thing probable that the Passover was ever transferred unto the fifteenth day Much less is it probable that Christ this year kept his Passover one day before the Passovers of the Jews For the Passover was not to be slain but in the Court where the other sacrifices were slain as we heard just now from Maimonides and see the Rubric of bringing in the Lambs into the Court and of slaying them t t t t t t Pisach cap. 5 hal 5 6. And then tell me seriously whither it be credible that the Priests in the Temple against the set decree of the Sanhedrin that year as the opinion we contradict imports would kill Christs one only single Lamb when by that decree it ought not to be killed before to morrow When Christ said to his Disciples Ye know that after two days is the Passover and when he Commanded them Go ye and prepare for us the Passover it is a wonder they did not reply True indeed Sir it ought to be after two days but it is put off this year to a day later so that now it is after three days It is impossible therefore that we should obey you now for the Priests will not allow of killing before to morrow We have said enough I suppose in this matter But while I am speaking of the day of the Passover let me add a few words although not to the business concerning which we have been treating and they perhaps not unworthy of our consideration u u u u u u Pisach cap. 8. He that mourns washes himself and eats his Passover in the Even A Proselyte which is made a Proselyte on the Eve of the Passover the School of Shammai saith Let him be baptized and eat his Passover in the Even the School of Hillel saith He that separates himself from uncircumcision that is From Heathens and
not yet up c. he does not deny that he would go at all but only that he would not go yet Partly because he had no need of those previous cleansings which they had if they had toucht any dead body partly that he might chose the most fit season for the manifestation of himself But it we take notice how Christ was receiv'd into Jerusalem five days before the Passover with those very rites and solemnities that were used at the Feast of Tabernacles viz. with branches of Palms c. Chap. XII 13. these words may seem to relate to that time and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might not denote the individual Feast that was now instant but the kind of Feast or festival time As if he had said you would have me go up to this Feast that I may be receiv'd by my Disciples with applause but I do not go up to that kind of festivity the time appointed for that affair is not yet come VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About the midst of the Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on some work-day of the Feast But was he not there on the first or second day of the Feast to perform those things that ought to have been perform'd making ready the Chagiga's and appearing in the Court If he was there the second day he might be well enough said to be there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the midst of the Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that day was not a Festival unless perchance at that time it might have been the Sabbath and for their absence the first day there were certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compensations might be made b b b b b b Gloss. in Chagig fol. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The compensations that might be made for the first day were these If any one was obliged to offer on the first day and did not do it he compensated by offering upon any other day But that which is here said That he went up into the Temple and taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the midst of the Feast need not suppose he was absent from the beginning of it nor ought we rashly to think that he would neglect any thing that had been prescrib'd and appointed in the Law though it may be reasonably enough question'd whether he nicely observ'd all those rites and usages of the Feast that had been invented by the Scribes That is whether he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little Tent or Tabernacle of his own or made use of some friends which was allow'd and lawful to be done c c c c c c Succah fol. 27. 2. Whether he made fourteen meals in that little booth as is prescrib'd d d d d d d Ibid. cap. 2. hal 6. Whether he carry'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bundles of Palms and Willows about the Altar as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Citron whether he made his Tent for all those seven days his fixed habitation and his own house only occasional and many other things largely and nicely prescrib'd in the Canons and rules about this Feast VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why go ye about to kill me THE Emphasis or force of this clause lyes chiefly in the word me Why go you about to kill me none of you all perform the Law as you ought and yet your great design is to kill me as a transgressor of it Why me and not others VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye on the Sabbath-day circumcise a man e e e e e e Schabb. fol. 128. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do all things that are necessary toward Circumcision on the Sabbath-day f f f f f f Ibid. fol. 130. R. Akibah saith any work that may be done on the Vespers of the Sabbath must not be done on the Sabbath but Circumcision when it cannot be done on the Vespers of the Sabbath may be done on the sabbath-Sabbath-day g g g g g g Tanchum fol. 9. 2. Danger of life nulleth the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circumcision also and its cure nulleth the Sabbath But as to this matter they distinguish in Beresh Rabbah h h h h h h Fol. 9. 1. Jacob of Nabor taught thus in Tsur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is lawful to circumcise the Son of a stranger on the Sabbath-day R. Haggai heard this and sent to him saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come and be disciplin'd c. And a little after R. Haggai saith to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lye down to take discipline and I will teach you If an heathen come to you and say I would be made a Jew so that he would be circumcis'd on the Sabbath-day or on the day of expiation will we for his sake profane those days Do we ever profane those days either of the Sabbath or expiation for any other than one born of an Israelitess only We meet with the same also in Bemidbar rabba i i i i i i Fol. 273. 4. and Midr. Cohel k k k k k k Fol. 104. 2. Let us look a little into the way of Christs arguing in this place to me it seems thus Moses therefore gave you Circumcision that you might rightly understand the nature of the Sabbath For I. Circumcision was to be observ'd by the Fathers before Moses punctually on the eighth day II. Now therefore when Moses establisht the Laws about the Sabbath he did by no means forbid the work of Circumcision on the Sabbath if it happen'd to be the eighth day III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this did Moses give and continue Circumcision among you that you might learn from hence to judg of the nature of the Sabbath-day And let us therefore argue it If by Moses his institution and allowance it was lawful for the advantage of the Infant to circumcise him on the Sabbath-day is it not warrantable by Moses his Law for the advantage of a grown man to heal him on the Sabbath-day If it be lawful to wound an Infant by Circumcision surely it is equally if not much more lawful to heal a man by a words speaking VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Christ cometh no man knoweth whence he is HOW doth this agree with v. 42. and with Mat. II. 5 6. They doubted not indeed but he should give the first manifestation of himself from Bethlehem but then they suppos'd he would be hid again and after some space of time make a new appearance from what place no one could tell l l l l l l Hierosol Beracoth fol. 5. 1. Midras Echah fol. 68. 3. Jewish Authors tell you that Christ before their times had indeed been born in Bethlehem but immediately snatcht away they knew not whether and so hid that he could not be found We related the whole story before in our notes at Mat.
office there At the due time the Sacrifices appointed for the Chagigah were slain those parts of them that pertain'd to the Altar or to the Priest were given to them the rest of the beast was shar'd amongst the owners that had offer'd it and from thence proceeded their Feastings together and their great mirth and rejoycings according to the manner of that Festival This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 14. The preparation of the Passover and that was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Passover to which the Elders of the Council reserving themselves would by no means enter into the Judgment-hall Chap. XVIII 28. II. That day drawing toward night those that were deputed by the Sanhedrin to reap the sheaf of the first-fruits went out f f f f f f Menacoth fol. 65. 1. Those that were deputed by the Sanhedrin to reap went forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the evening of the Feast-day the first day of the Feast and bound their corn in sheafs pretty near the ground that the reaping might be the easier All the neighbouring Towns about gather'd together that it might be done with the greater pomp When it grew duskish he that was about to reap said The Sun is set and they answer'd Well The Sun is set and they answer'd Well With this Sickle Well With this Sickle Well In this Basket Well In this Basket Well And if it happen'd to be on the Sabbath-day he said On this Sabbath and they answer'd Well On this Sabbath Well I will reap and they said reap I will reap reap And so as he said these things thrice over they answer'd thrice to every one of them Well well well And all this upon the account of the Baithusians who said the sheaf of the first-fruits ought not to be reaped on the close of the Feast-day About that hour of the day wherein our Saviour was buried they went forth to this reaping and when the Sabbath was now come they began the work for the Sabbath it self did not hinder this work g g g g g g Ibid. fol. 63. 2. R. Ananias the Sagan of the Priests saith on the sabbath-Sabbath-day they reap'd the sheaf only to the measure of one Seah with one Sickle in one Basket but upon a common day they reapt three Seahs with three Sickles in three Baskets But the wise men say The Sabbath-days and other days as to this matter are alike III. This night they were to lodg in Jerusalem or in Booths about so near the City that they might not exceed the bounds of a Sabbath-days journey In the morning again they met very early in the Court as the day before the Sacrifices are brought for the peoples appearing before the Lord the sheaf of first-fruits is offer'd in its turn the rites and usages of which offering are described in the place above quoted So that upon this high day there happen'd to be three great Solemnities in one viz. the Sabbath the sheaf-offering and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the appearing of the people in the Court before the Lord according to the command Exod. XXIII 17. VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With a Spear pierced his side THE Arab. Vers. of the Erpenian Edition adds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pierced his right side afraid as it should seem lest the miracle should not be great enough if the blood and water should have been suppos'd to have issued from his left-side because of the water that is said to be contain'd in the Pericardium which being pierced it is conceived blood and water could not but upon natural reasons flow out of it But this issue of blood and water had something of mystery in it beyond nature if nothing preternatural had been in it I hardly imagin the Evangelist would have used that threefold asseveration concerning the truth of the thing as we see he doth And he that saw it bare record c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There came out blood and water It is commonly said that the two Sacraments of the New Testament Water and Blood flow'd out of this wound but I would rather say that the Antitype of the Old Testament might be here seen I. The Apostle teacheth us that the ratification of the old Covenant was by Blood and Water Heb. IX 19. Moses took the blood of calves and of goats with water c. I confess indeed that Moses makes no mention of water Exod. XXIV but the Apostle writing to the Hebrews does not write without such authority as they could not tell how to gainsay And if my memory do not fail me I think I have read some where among some of the Jewish Authors but the place its self is unhappily slipt from me that when there was some pause to be made betwixt the slaying of the Sacrifice and the sprinkling of the blood upon the Altar such a kind of pause as Moses made when he read to the people the articles of their Covenant they mingled water with the blood lest it should congeal and coagulate However the authority is sufficient that the Apostle tells us that the first Testament was dedicated by Blood and Water The Antitype of which is clearly exhibited in this ratification of the New Testament and hence is it that the Evangelist by so vehement asseverations confirms the truth of this passage because it so plainly answers the Type and gives such assurance of the fulfilling of it II. I must not by any means let pass that in Shemoth rabba h h h h h h Fol. 122. 1 He smote the rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the waters gushed out Psal. LXXVIII 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies nothing else but blood as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman that hath an issue of blood upon her Levit. XV. 20. Moses therefore smote the rock twice and first it gusht out blood then water The rock was Christ 1 Cor. X. 4. Compare these two together Moses smote the rock and blood and water saith the Jew flow'd out thence The Souldier pierced our Saviour's side with a Spear and water and blood saith the Evangelist flow'd thence St. John concludes this asseveration of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye might believe It is not without moment what is commonly said viz. that by this flowing out of water and blood it is evident his Pericardium was pierced and so there was an undoubted assurance given of his death but I hardly believe the Evangelist in this clause had any direct eye toward it would he be so vehement in asserting he that saw bare record and he knoweth that he saith true that ye may believe that Jesus was indeed dead surely there was no need of such mighty asseverations for that questionless therefore he would intimate something else viz. that you may believe that this is the true blood of the New Covenant which so
Abhu sat judging alone at Cesarea His Scholars said to him Did not Rabbi teach us this That none should judge alone He answered them When ye shall see me sitting alone and yet shall come to me ye are like them who take a Judge to themselves VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. All things are lawful for me c. THE Apostle now passeth to another subject and treats underhand against that Plague that got too much ground in the Church even the wicked Horesie of the Nicolaitans which perswaded the eating of things offered to Idols and Fornication I. He that should deny the Sect of the Nicolaitans to have taken its name from Nicolas one of the seven Deacons would seem certainly to go against all antiquity And yet the Antients themselves do not sufficiently agree about the matter Go to the Authors and you will find them differing whether the Heresie sprang from an action of Nicolas or from some saying of his What if it came from neither But that the name of the Sect comes from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicolah which signifies Let us eat For who knows not that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might pass into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Chaldees And when nothing was more antient among those very wicked men than mutually to exhort one another to eat things offered to Idols saying to each other and to others also as we may guess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us eat how very fitly might they be called hence Nicolaitans by the Orthodox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r r r r r r Targ. in Esa. XXII 13. Saying Let us eat flesh II. Whencesoever the name of the Sect comes one can scarce say whether the Sect it self were more to be abominated or more to be wondred at For when the Synod of Jerusalem had very lately decreed against eating things offered to Idols and fornication Act. XV. it is a matter of astonishment that presently a sort of men should spring up and they such as professed the Gospel who should oppose them with all boldness and excite others with all industry and endeavour to eat things offered to Idols and to commit fornication III. Besides that those naughty wretches used and abused the pretence of Christian liberty in the doing of these most wicked actions they invented arguments fitted to conceal their wickedness and to defend their boldness which the Apostle reflects on in order The first is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things are lawful for me Which although Paul might very well say concerning himself All things are lawful for me as he doth Chap. X. 23. Yet he seems secretly to whisper their very words and argumentation to which he also answereth But all things are not expedient But I will not be brought under the power of any The second is The Belly is appointed for meats Things offered to Idols are meats Ergo. He answereth God shall destroy both it and them Therefore care is especially to be taken of the Soul not of those things which shall perish And be it granted that the belly is for meats but yet the body is not for fornication but for the Lord. VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For two saith he shall be one flesh AND s s s s s s Berishith Rabb â— 18. they two shall be one flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely in that place where they make only one flesh Which is an apter Gloss than you would take it to be at first sight and which the Apostle most plainly hath respect to in this place Those words in Moses regard a just marriage but the Apostle bends it to carnal copulation with an harlot whence it is necessary to take the words of Moses in this sense Therefore a man shall leave father and mother and shall cleave to his wife and they two only shall be one flesh That is They between themselves only shall be carnally coupled and not with any other man or any other woman CHAP. VII VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Due benevolence WHAT is wont to be understood here is known well enough For although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includes all mutual offices of living together you see to what the Apostle applies it vers 5. and that not without reason when the Jewish Masters seriously prescribed many ridiculous things of this matter sometimes defining the appointed times of lying with the wife sometimes allowing the Vow of abstinence Modesty forbids to relate their trifles I had rather the Reader should go to them himself than defile our paper with them Only these few things we cannot but produce that a reason may in some measure appear why the Apostle treats of this matter a a a a a a Chetub cap. 5. hal 6. Lying with the wife concerning which mention is made in the Law is this Gentlemen who neither exercise merchandize nor any other work every day Workmen twice a week Scholars of the wise Men every Sabbath Eve VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Defraud you not one another c. HE b b b b b b Ibid. that by a Vow constrains his wife from his bed according to the School of Shammai let him do it for two weeks according to the School of Hillel for one only Rambam upon the place writes thus Let him keep this his Vow for one week only But if he will keep it longer let him put her away and give her her dowry But they say Let the Scholars go forth to learn the Law even without the permission of their wives for thirty days These indeed are the words of R. Eliezar But according to the wise Men it is lawful for two or three years and the Tradition is according to the wise Men. You have examples of some that far exceeded these bounds in the Gemara at the place alledged which see Rambam concludes concerning the common people Know thou that it is in the power of the wife to retain her husband from going to Sea or into the Army unless it be near at hand lest she might be defrauded of her due bed She may also restrain him from passing from one work to another lest her bed be thereby diminished the study of the Law only excepted VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not by commandment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permission and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Command do something answer to those words very usual among the Fathers of the Traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now they would have marriage enjoyned under a very severe command The c c c c c c Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 15 man is commanded concerning begetting and multiplying but not the woman And when doth the mâ—n come under this command From the age of sixteen or seventeen years But if he exceeds twenty years without marrying behold he violates and renders an
world he being Lord of all What reason can we give but that he by his own proceeding and acting would set the clock of time and measure out days and a week by which all time is measured by his own standard Evening and Morning to make a natural day i. e. day and night and seven natural days to make a week six days of labour the seventh for rest six for man the seventh for God Shall we trace the story of the six days a little that we may the more plainly observe the Rest and blessing of the Sabbath when it came That the world was made at Aequinox all grant but differ at which whether about the eleventh of March or twelfth of September to me in September without all doubt All things were created in their ripeness and maturity Appels ripe and ready to eat as is too sadly plain in Adam and Eves eating the forbidden Fruit. To this we might add that God attributed the beginning of the year to March upon Ecclesiastical account upon their coming out of Egypt Exod. XII Which argues it had begun from some time else before And so the Jews well observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beginning of the year for telling the year it from September 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beginning of the year for stating of the feasts is from March See Exod. XXIII 16. The feast of in-gathering in the end of the year After which a new year was presently to begin when they had gathered in grapes c. So that look at the first day of the Creation God made Heaven and Earth in a moment The Heaven as soon as created moved and the wheel of time began to go And thus for twelve hours there was universal darkness This is called the Evening meaning Night Then God said Let there be Light and light arose in the East and in twelve hours more was carried over the Hemisphere and this is called Morning or Day And the Evening and Morning made the first natural days twelve hours darkness and twelve light Accordingly did God proceed in the works of the six days as Moses hath informed us at large which I shall not insist upon but come to the works of the sixth day On that day God created creeping things and beasts and lastly man And that which is needful to observe towards the Lords resting and sanctifying the seventh day is that before the seventh day came sin was come into the world and Christ was promised On the sixth day all was marred again Before that day was ended sin was got into the world and spoiled the best of the Creation of God Men and some Angels This we have to speak to wich giveth some illustration concerning the institution of the Sabbath of the seventh day That Adam fell on the very day that he was created needs not so much dispute about for it is easie to be proved as it needs sorrow and wonder Wonder that he placed in so incomparable happyness and having perfect power to continue in it should set so light by that happiness as to pass it off for an Apple and that he should lose that happiness on his first day when he was able to have kept it all his days And Sorrow that the noblest of natures that God had created should be so soon overthrown and overthrown so sorely For proof of this we may have recourse to Scripture to Reason and to the Correspondence that was twixt the Fall and the Redemption I. To prove it by Scripture First Observe that Psal. XLIX 12. Nevertheless man being in honour abideth not but is like the beasts that perish The Psalmist in the verse before shews the carnal confidence of worldly men Their inward thought is that their houses shall continue for ever and their dwelling places to all generations c. And in this verse he shews how vain such confidences are For that man hath no abiding here in his house or honour but he must away And he lays it down not only as a thing undoubted in it self in the words that you have before you in your English Bibles but in the Original he includes the most proof of it that could be produced For in the Original the words speak literally thus Adam in honour lodged not all night but was flitted out of his honour before his first night came And if it were so with him in his great honour and in his great ability to have stood and remained in his honour it is much more so with man that is become sinful mortal and nothing but fading I say the words in the Original bear also this sense that Adam in honour lodged not all night And so they speak and prove the thing we are upon that he â—ell and faded on the very day he was created and lost his honour and happiness before night came Secondly Observe that Joh. VIII 44. He was a murtherer from the beginning The Syriac renders it from in the beginning the common phrase whereby the Jewish Nation expressed the days of Creation So is it their common expression whereby they denote the works of the Creation to call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the works in the beginning And the Jews that stood by and heard Christ speak these words He was a murtherer from the beginning could not otherwise understand it than that he was a murtherer even from the days of the Creation that he murthered Adam on the very day that he was created And so Christ meant in the words as speaking according to the common and familiar Language of the Nation For II. To clear this by Reason which the Scripture thus hinteth First It is without all question that the Devil would slack no time but as he was fallen himself through his spite and malice at the happiness and honour of Adam so he would hasten all he could to bring him out of his happiness and honour which he so much spited and maliced It is disputed what day the Angels were created It is the most probable they were created the first day with the Heavens and that they were spectators of Gods works in the creation and praised and magnified the Lord for his works all along so God himself the great Creator tells us Job XXXVIII 4 5 6 7. Where wast thou when I laid the foundations of the earth c. Who hath laid the measures thereof if thou knowest or who hath stretched the line upon it Whereupon are the foundations thereof fastned or who layd thâ— corner stone thereof When the morning Stars sung together and all the Sons of God shooted for joy By Stars and Sons of God is plainly meant the Angels and they are singing and shouting when God lays the foundations of the earth as they did at the laying the foundation of the Temple Ezra III. Now the foundation of the earth was laid in the first day the first work of the Creation when God in one and the same instant created Heaven
what 358 Council of the Jews of what Authority in the time of Christ of its place of residence and what sort and number of Men it was compounded of p. 248 to 251. The Council of the Jews transgressed many of their own Canons in Judging Jesus Christ. p. 263. Council used for Sanhedrin 355 Courses of the Priests in the second Temple did something differ from those in the first p. 377. Course of Abiah what p. 377. How many Courses were there and what were their turns in which they did Circulate p. 377 378 379 380. Stationary Men among the Courses what 378 Court of the Gentiles among the Jewish Writers is ordinarlly called the Mountain of the House those that were unclean might enter into this p. 28 29. The Gates of it 29 Court of the Women its dimensions situation Gates and parts 29 30 Court of the Temple its parts its length and breadth 32 33 Courts of Judicature there were three in the Temple 395 Coins some of the Jews Coins of the smaller value mentioned 142 Creation God created all things in six days and why not in a moment p. 1322. The World was created in September p. 1322 c. A new Creation or Redemption was performed on the day Adam was created p. 1315. Creation and Resurrection of Christ whether the greater work 1330 Creature all Creatures or every Creature a speech common among the Jews by which is understood all Men or all Nations but especially the Gentiles 359 360 1149 Criminals capital Criminals if Israelites were not Judged by the Sanhedrin with the Reasons why p. 611 to 614. The Sanhedrin gave to Jewish criminals a full hearing even after sentence if they themselves or any other had any thing to say for them p. 675. They were buried in differing places from other Men and had the Stone Wood Sword or Rope wherewith they were executed buried with them 676 Cruelty of the Jews great most barbarously destroying two hundred and twenty thousand Greeks and Romans at one time feeding on their flesh eating their bowels besmearing themselves with their blood and covering themselves with their skins c. p. 686 c. They also in Egypt and Cyprus destroyed two hundred and forty thousand Men in a most barbarous manner p. 686 687. Cruelty or slaughter prodigious in the East Indies 1295 Cup that Cup which Christ used was mixed with water 777 Cup in the Sacrament is not only the sign of the Blood of Christ and a Seal as a Sacrament but the very Sanction of the New Testament 778 Curses in the Old Testament the Jews applied to the Gentiles not to themselves 535 Cursing and Blessing how practised among the Jews 136 Custom of the Jews in praying what p. 1139. They said not Amen in the Temple but in Houses and in Synagogues p. 1139. What they said by way of response in the Temple 1139 Cutheans were Israelites and very exact in the Jewish worship c. 52 53 Cuthites and their Kingdom what p. 496. Cuthites for the Samaritans and whence p. 503. How far their Victuals were lawful to the Jews p. 538. What dealings the Jews might have or not have with them these Cuthites here spoken of were Samaritans 539 Cutting off in Scripture doth not intend Excommunication but the Divine Vengeance 142 Cymbal and tinkling Cymbal were two Balls of brass struck one against another 782 D. DAlmanutha what and whence the Name Page 307 309 310 Damascus spoke to as the scene of Paul's conversion 682 Damned it is impossible Christ should suffer the torments of Hell or be in the case of the damned p. 1350. The Damned not tormented under Ground 1342 Dan why not named among the sealed of the twelve Tribes Rev. 7. 1067 Dancing one way of expressing joy 196 Daniel how he came to scape when Nebucadnezzer's Image was set up as say the Jews 657 Daphne and Riblah the same Josephus mentions another Daphne 62 to 64 David put for the Messias 691 Day of the Lord Christ's coming in Glory and in the Clouds signifie only Christ's taking vengeance on the Jewish Nation p. 244 624. The Son cometh was exprest to be the same 245 Day of Judgment and Day of Vengeance put for Christ's coming with Vengeance to judge the Jewish Nation there are six differing ways of expressing it 346 Days of the week how reckoned by the Jews by the name of first and second c. of the Sabbath p. 274. The third Day much taken notice of by the Rabbins 481 Days of the Messias and the World to come sometimes distinguished sometimes confounded 743 Daemons Angels and Spirits distinguished among the Jews 483 Deacons there were three Deacons or Almoners in the Jews Synagogues 132 134 662 Dead what mourning was used for the Dead also what feasting and company p. 173. The Dead live in another World p. 230 231. The Jews had an opinion that the Dead did discourse one among another and also with those that were alive p. 457. Mourning for the Dead the way and method of it The Jews used to comfort the Mourners both in the way and at home p. 581 582. The washing used after touching a dead Body what p. 790. Praying for the dead founded by the Rhemists on that Text 1 John 5. 16. refuted 1094 Deaf and Dumb unfit to sacrifice c. 210 384 Death looks awakening and terrible upon the most Moral and Learned Men p. 16. Four kinds of Death were delivered into the Hands of the Sanhedrin p. 683. They are continued say the Jewish Writers by a Divine Hand now the Sanhedrin is ceased p. 705. Death what it is p. 1353. Why do Men dye i. e. why are they not removed Soul and Body into the other World without any more ado p. 1354. The difficulty of the Soul and Bodies parting at death 1354 Death of sin God stints the time of Mens rising from it which slipped is not to be retrieved 1238 1239 Decapolis the Region of it not well placed 314 Deciarii were one sort of Publicans 466 Dedication the Feast of it why called by the name of Lights 576 577. The Feast of Dedication is mentioned but once in all the Scripture and that only by bare naming of it in John 10. 22. p. 1033. The Original institution of this Feast of Dedication collected out of the Talmud Maimonides Josephus and the first Book of Maccabes p. 1035. It was kept on the twenty fifth day of the Month Cisâ—en or November p. 1035. Dedication the strange custom of lighting up of Candles therein used 1039 Defendant and Plaintif chose their Judges c. among the Jews 755 Degree and Pomp of the World countervail nothing with God 1210 1211 1212 Demoniacks why so many in Christs time more than at other times Page 175 Denarius and Luz were of the same value amongst the Rabbins 343 c. Dens and Caves vastly large and very numerous in the Land of Israel many of these were digged out of Mountains and Rocks by the
thought not so honorably of any Version as they did of the Hebrew Bible 803 804 Village a Village was where there was no Synagogue 87 Villages Cities and Towns distinguished 333 334 Vine whether not that Tree in Paradise which was forbidden to Adam 346 Vinegar was the common drink of the Roman Souldiers 477 Virgins Saint Austin's determination about chaste Matrons and Virgins ravished by the Enemy when they broke into the City what 1095 Umanus a Mountain where situate 516 Uncircumcised many among the Jews both Priests and People were uncircumcised Page 760 Unclean with a touch what p. 164. Of all uncleanness Leprosie was the greatest p. 165. Meats unclean what p. 199 200. Unclean and Prophane or Polluted distinguished 199 200 Universities the Cities of the Levites were Universities the Priests were maintained there by Tyths 86 Unlearned Men how they may know the Truth among various and different opinions 1287 Unregenerate Men whether all alike may be said to be of the Devil 1307 Until signifies either concluding or excluding 1235 Vow of Jephtha how to be understood whether he did or did not Sacrifice his Daughter p. 1215 to 1218. Very great care prudence and piety should be used in making a Vow p. 1218. The Vow in Baptism whether obligatory to Infants 1221 Vows difficult to be kept the Casuist Rabbins did easily absolve p. 703. Vows of Consecration and Obligation or Prohibition what 200 201 Urim and Thummim p. 336. What they were and the manner of the inquiry by them p. 1067. Urim and Thummim Prophesie and Revelation were gone from the Jews for four hundred years before Christ came 1284 1288 1289 Usha famed for Decrees made and other things done there by the Jewish Doctors 76 W. WAshing of Hands this was a great mystery of Pharisaism and abounded with nicities p. 199 200. Washing and plunging their Hands what and how they differ p. 344 345. Washing of Hands of how great esteem among the Jews p. 431. Washing of Cups and Platters what p. 431 432. Washing after touching a dead body what Page 790 Watches in the night were three 198 Water the custom of fetching water at the Fountain Siloam and pouring it on the Altar what 1039 Water Gate where situate 510 Water Offering used at the Feast of Tabernacles how performed whence derived and what the meaning of it 560 Water Purifying how curious the Jews were in performing it 34 Ways in the Land of Israel their breadth 323 Wedding to go to a Wedding was reckoned among the works of mercy 246 Week the Days thereof how reckoned by the Jews by the name of first and second of the Sabbath and so on 274 Whiting of the Sepulchres what 235 Whoredom strangely committed under the pretence of Burial 323 Wicked their prosperity did once occasion both weeping and laughing 706 Wicked Men's sins are set down in Scripture that we may avoid them p. 1306. Their wicked Actions shew they be of the Devil p. 1307. Wicked Men long suffered of God is sometimes not the goodness of God to them 1311 Wicked One that wicked One put for the Devil and why he is so called 1306 1307 Widdow gadding about what and what wickedness such run upon p. 123. Widdow where she dwelt in her widowhood 309 Wild-beasts why God did not drive them out of Canaan as well as he did the Canaanites p. 1224. England happy in wanting Wild-beasts p. 1224. Wood devoured is put for Wild-beasts devoured 1224 Wilderness sometimes signifies Fields or Country in opposition to the City sometimes a Campain Country where the ground was not distinguished by Fences sometimes the deserts p. 113 294 295. Wilderness of Judah and of Judea distinguished p. 295 c. A Scheme of the Wilderness of Judah or Idumea adjacent p. 296 297. The Wilderness of Judea where John Baptist was what It was full of Inhabitants Page 296 297 Will and Power of God being well understood and submitted to take off carnal Atheistical Disputes 1320 1321 Wine the Jewish Doctors say that to drink a quart of Wine makes one drunk and so much every one of them drank in their Sacred Feasts judge then how soberly they carried it in those Feasts if they mingled not much water with their Wine p. 61. Wine and Myrrhe used to be given to those that were to dye to make them insensible 267 Wisdom fourfold what 743 Wisemen from the East what their Names and what their Country p. 108 109. Wisemen they were in likelihood Doctors and Scribes in the Sanhedrim but not Members of it like our Judges in the House of Lords 422 Wish Paul wisheth himself accursed for his Brethren the Israelites a strange wish what the meaning of it 1293 1294 1296 Witches a famous Story of eight Witches at Ascalon 14 15 Witness or Testimony was of three sorts vain standing and of the words of them that agreed 355 357 Witnesses false Witnesses what p. 262. They were to suffer the same things which their perjury designed to have brought upon others 263 Women as well as Men under the vail of Sanctity and Devotion practised all manner of wickedness p. 123. Women were exempt from very many Rites in the Jewish Religion which the Men were obliged to p. 123. The Women in Israel were generally Sorceresses p. 244. Whether Women had any Office in the Temple p. 394. There were Women of ill Name among the Jews and several sorts of them p. 414. Women labouring in the Lord and being Servants of the Church what p. 775. What a reproach it was for Women not to be married 1216 1217 Wonder Man is a wonder 1225 Wood devoured put for Wild-beasts devoured 1224 Word as Christ is called The Word of the Lord doth frequently occur amongst the Targumists p. 519 5â—0 How the Spirit worketh by the Word 1152 Word of God not his Providence is the Rule for Men to go by 1276 Working or not working on the Passover Eves the Galileans differed from the Jews about it 78 World how the Jews divided it p. 1. World put for the Gentiles p. 1. How taken by the Jewish Schools p. 534. The World was to be renued at the coming of the Messias p. 220. Saints judging the World expounded against the Fifth Monarchists p. 753. Old and New World doth generally signifie in Scripture the Old Law and New Gospel proved p. 1074 1075. The original of the World strangely misapprehended by some Heathen Philosophers p. 1320 1321. Why God made the World seeing he will mar it in time p. 1322. The World was created in September p. 1322 c. World to come this was a Phrase in common use to oppose the Heresie of the Sadducees who denied immortality it always signified the times of the Messias 190 240 Worms to be devoured by Worms was reckoned an accursed thing only befalling Men of greatest impiety Page 684 Worship of the Jews in the Temple was Sacrificing Washing Purifying c. and worship in the Synagogues was Reading Preaching Hearing and Praying
the Apostle 1 Cor. 1. 17. Christ sent me not to baptize but to preach the Gospel Is baptism administrable by private men and is there any inconsistency betwixt baptizing and preaching Answ. As baptism was in use among the Jews for admission of proselytes under the Law these two things were required to it 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that was baptized must be baptized before three 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The thing required a concessus or to be done by the allowing of some eldership And because it required this saith Maymony whose words the former are also therefore they baptized not on the Sabbath nor on the holy days nor in the night A man that baptized himself and proselyted himself although it were before two witnesses or that came and said I was proselyted in such a mans concessus and they baptized me he is not permitted to come into the Congregation till he bring witness Maym in Issure biah per. 13. The reason of this strictness was because of their strict niceness about conversing or matching with a Heathen till they were sure he was fully Israelited Christ and the Apostles in the administration of baptism followed or forsook their custom as they saw cause In the case alledged he follows it he preacheth and calleth in Disciples and they are baptized by these Disciples but Christ chief in the action and therefore one text tells us that he baptized though we are taught by another text that he baptized not Now the Disciples are not to be looked upon as private men since they were men of such privacy with the Messias and not only converted by him but called to be with him and intended by him to be solemnly inducted into the ministerial function when he should see time And answerably in that saying of the Apostle I came not to baptize but to preach he setteth not an inconsistency between these two which were joyned by Christ in Pauls and all Ministers Commission Matth. 28. 19. but he speaketh according to this custome that we have mentioned which the Apostles followed when disciples came in to be baptized by multitudes they themselves preaching and bringing in disciples to be baptized and others baptizing them and they not private men neither but fellow-labourers with them in the Gospel and Ministers of it Fishers of men Maym. in Talm. Torah per 7. speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fishers of the Law SECTION XX. MARK Chap. I. from Ver. 21. to Ver. 40. LUKE Chap. IV. from Ver. 31. to the end of the Chapter MATTH Chap. VIII Ver. 14 15 16 17. A Devil cast out in Capernaum Synagogue Peters wives Mother and divers more healed IF the transition of Mark from the preceding story to this be observed it cleareth the order For having declared there how Christ had called his Disciples And they saith he that is Christ and his new called Disciples went into Capernaum his own City There on the Sabbath day he casteth out a devil in the Synagogue who by confessing Christ for the Messias would have terrified the people with the dread of him that they might not dare to entertain him From the Synagouge they go to dinner to Peters house and there he raiseth his wives Mother in law from a Fever And after Sun-set when the Sabbath was done many more are brought to him and are healed They began their Sabbath from Sun-set and at the same time of the day they ended it Talm. Hierosolm in Sheviith fol. 33. col 1. And their manner of observing it briefly was thus for the consideration of such a thing may be of some use in some places of the Gospel as we go along since there is so frequent mention there about their Sabbath The Eve of the Sabbath or the day before was called the day of the preparation for the Sabbath Luk. 23. 54. and from the time of the evening sacrifice and forward they began to fit themselves for the Sabbath and to cease from their works so as not to go to the barber not to sit in Judgement c. nay not to eat thenceforward till the Sabbath came in Nay thenceforward they would not set things on working which being set awork would compleat their business of themselves unless it would be compleated before the Sabbath came As they would not put Galls and Coperas to steep to make Ink unless they would be steeped while it was yet day before the evening of the Sabbath was entred Nor put wooll to dying unless it would take colour whilst it was yet day Nor put Flax into the oven unless it would be dried whilst it was yet day c. Talm. in Sab. per. 1. They washed there face and hands and feet in warm water to make them neat against they met the Sabbath and the ancient wise men used to gather their scholers together and to say Come let us go meet King Sabbath Maym. in Sab. per. 36. Towards Sun-setting when the Sabbath was now approaching they lighted up their Sabbath candle Men and Women were bound to have a candle lighted up in their Houses on the Sabbath though they were never so poor nay though they were forced to go a begging for Oyl for this purpose and the lighting up of this candle was a part of making the Sabbath a delight and women were especially commanded to look to this business c. Ibid. They accounted it a matter of special import and command to hallow the Sabbath with some words because it is said Remember the Sabbath day to hallow it and accordingly they used a two-fold action to this purpose namely a solemn form of words in the way of hallowing it at its coming in and this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiddush and another solemn form of words in way of parting with it at its going forth and this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habdala The solemnity accompanying the hallowing of it at its coming in was thus They spred and furnished the table with provision and had the Sabbath candle burning by and the master of the house took a cup of wine and first rehearsed that portion of Scripture in Gen. 2. ver 1 2 3. and then blessed over the wine and then pronounced the hallowing blessing of the Sabbath and so drank off the wine and the rest of the company drank after him and so they washed their hands and fell to eat This helps to understand those verses of Persius in Satyr 5. At cum Herodis venere dies unctaque fenestris Dispositae pinguem nebulam vomuere lucern◠Portantes violas rubrumque amplexa catinum Cauda natat thynni tumet alba fidelia vino Labra moves tacitus recutitaque Sabbata palles They used to eat their meals on the Sabbath and thought they were bound to it in honour of the day the first of which was this that they ate at the very entrance of it over night Yea the poor that lived of alms were to eat three meals that
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
the fury of thy wrath lay hold of them c. Which while the Master of the house is praying one runs to the gate or door of the house and sets it wide open in sign of their deliverance and in hope of Elias his coming to tell them of the approach of the Messias And presently in comes one cloathed in white that their children may believe that Elias is now come among them indeed And in the eleventh Chapter of the same book he relateth that every Sabbath day at night they call hard upon Elias and since he vouchsafed not to come among them on the Sabbath which is now past they earnestly intreat him that he would come the next Sabbath day And their Rabbins and Wisemen have taught them that Elias every Sabbath day sitting under the tree of life in Paradise takes account of and writeth down the good works of the Jews in their keeping of the Sabbath I shall trespass too much upon the Readers patience if I trouble him with any more such trash and ridiculous sluff as this is about this matter Ihave been the bolder with him that I might the more fully shew the earnest and foolish expectation of that blinded Nation in this particular I shall only crave leave to alledge some few expressions more out of their own Authors upon this subject that here once for all their doctrine and opinion of the coming of Elias which cometh in mention now and then in the Evangelists may be handled and may trouble us no more Their second and greater expectation then of Elias is that he will come visibly and bodily before the coming of the Messias and that he will do great things when he cometh The Disciples well knew and spake the common opinion of the Nation when upon our Saviours discourse concerning his own resurrection they make this reply Why then say the Scribes that Elias must first come Matth. 17. 10. And so are their Authors full of assertions to such a purpose The four Carpenters in Zechary saith Rabbi Simeon are Messias ben David Messias ben Joseph Elias and the Priest of righteousness vid. Kimch in Zech. 1. Elias shall restore three things in Israel saith Rabbi Tanchuma the pot of Manna the cruse of the anointing oyl and the cruse of water And as some say also Aarons rod with its blossoms and almonds Tauch on Exod. 1. The Talmudists in Erubhim Perek 4. are discoursing of this coming of Elias and inquiring the time and they have this conclusion That Israel is assured that Elias will not come but on the evening of the Sabbaths or on the evening of Feastival days and when he cometh they shall say to the great Sanhedrin He is come fol. 43. And in the Treatise of the Sabbath they intimate that one work of Elias when he thus cometh shall be to destroy Every one say they that observes stedfastly three repasts on the Sabbath is delivered from three vengeances From Messias his destroying from the Judgment of hell and from the war of Gog and Magog From the destruction of Messias It is written here The day viz. remember the Sabbath day and it is written there Behold I send unto you Elias the Prophet before the day come c. Perek 16. fol. 118. And in a common and current proverb among them they hold that another work of Elias when he cometh shall be to resolve doubts and scruples and to unite doctrinal knots And that he shall purifie Bastards and make them fit to come into the congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Kimch in Zech. 9. And that he shall be one of the seven Shepherds and eight principal ones mentioned Michah 5. 5. Our Rabbins say Who are the seven Shepherds David in the middle Seth Enoch and Methuselah on his right hand and Abraham and Jacob and Moses on his left And who are the Eight principal ones Jesse Saul Samuel Amos Zephany Ezekiah Elias and Messiah Kimch in Mich. 5. And for this coming of Elias doth Elias Levita so heartily pray in Tisbi in rad Tishbi Elias was in the days of Gibeah So let it be Gods good will that he may be with us in this time and let that verse be accomplished upon us Behold I send you Elias So is the prayer of Elias the Author By these and divers other speeches of the like nature which might be produced out of the Hebrew Authors shewing the common opinion of that people concerning the coming of Elias bodily before the coming of Christ it is no wonder if when the Jews saw so eminent a man as John the Baptist come in so powerful a way of Ministry so great a change of a Sacrament and so strict austerity of life they question with themselves and with him whether he be not the Messias and when he denies that then whether he be not Elias But it is some wonder and that the rather because our Saviour hath long ago resolved what was meant by that place of the Prophet Behold I send Elias and hath plainly told that John the Baptist was the Elias that was to come I say it is a wonder this considered that ever this Jewish opinion of Elias coming before the coming of the Messias should be so transplanted into the hearts of Christians under this notion of Elias his coming before Christs second coming as that so many understand it as literally personally and really as ever the grossest Jew in Judea did It were endless to reckon their names both Ancient and Modern that have verily believed and as boldly asserted that Enoch and Elias shall come visibly and bodily to destroy Antichrist to convert the Jews and to build up the elect in the faith of Christ. He that desires names may see enow in Bellarmine de Roman Pontif. lib. 3. cap. 6. where he proves that the Pope is not Antichrist by this argument that Elias and Enoch never came against him in Cornel. a Lapide in Apocal. 11. where he holds the two witnesses to be these two men Enoch and Elias It is somewhat beside our work to take up this controversie in this place but it may not be besides the advantage of the Reader to take up two or three considerations upon this matter and to ruminate and study upon them towards the confutation of this groundless opinion 1. That the great and terrible day of the Lord before which Elias was promised to come is exceedingly mistaken by those that understand it of the day of Judgment for it meaneth only the day of the destruction of Jerusalem as might be proved at large by divers other places of Scripture where the same phrase is used And the like misconstruction is there of the phrase in the last days by taking it for the last days of the world whereas it meaneth only the last days of Jerusalem 2. Those two witnesses mentioned Rev. 11. upon whom there are so various glosses and different opinions are pictured and charactered out like Moses and Elias
a second time which inferreth that there was a first time when they were circumcised with a general Circumcision as they were that second time But in Egypt must this first Circumcision be for the Text in that very place telleth that in the Wilderness there was no Circumcision at all Whilst then Israel sat sore of their Circumcision God closeth up Egypt in three days darkness and in horror that they might not take the opportunity against his people SECTION XVII The beginning of the year changed Exod. 12. 1. THE world from her creation hitherto had begun her years in Tisri or September which was the time of the year when she was created This will easily be shewed against those that maintain the world did begin in March by these reasons 1. From Exod. 23. 16. The feast of in-gathering in the end of the year 2. From Joel 2. 23. The latter rain in the first month 3. Had Adam been created in March he had had no fruits ripe for his food but in Autumn they were ready for him 4. Should the months before the Passover be reckoned to begin from March it will follow that the general deluge increased in the heat of Summer and abated and dried up in the deep and moist of Winter 5. Had the year begun from March from the beginning it had been unnecessary to have commanded them to begin it thence who never knew where to begin it else From the creation then the years began from September but here upon a work greater in figure as which represented the Redemption by Christ the beginning is translated to March And this is the first Commandment given to Israel by Moses As that old account began from an Equinox so must this but not alike That began exactly from the Equinox day this from the first new Moon after and not from that day unless that day was the new Moon The fourth day of the worlds creation was both Equinox and new Moon and though the years after began from that day of the Sun yet were they counted by the months of the Moon Their year then beginning thus from a new Moon it plainly speaketh for it self that it was reckoned by Lunary months which falling short eleven days of the year of the Sun every third year was leap year or intercalary of a month added of 33 days which was called Veadar So that howsoever it is said that Solomon had twelve special officers for the twelve months of the year it meaneth the ordinary year and not the Embolimaean or leap year for that year those twelve in their several months served so much the longer as that the added months might be made up by them and not a new officer chosen for that month who should have no imployment when that month was over till three years after The equity or life of this Law that their years should begin from March or Ahib was because the preaching of the Gospel should begin and the redemption be consummate from that time For it was just at that time of the year when John began to baptise which was the beginning of the Gospel Mark 1. 1. Acts 1. 22. And it was at that time of the year when our Saviour suffered and fulfilled that which this prefigured our Redemption SECTION XVIII Particulars concerning the Passover Exod. 12. 1. THE Paschal Lamb was Christs body in a figure Compare Exod. 12. 46. with John 19. 36. and to this it is that the word hoc in the words of our Saviour Hoc est corpus meum had reference and respect They had but newly eaten the Passover Lamb and that had been the body of Christ Sacramentally to the Jews hitherto but now Jesus took bread and blessed and brake it and told them that this hence forward must be his body under the Gospel in that same manner that the Paschal Lamb had been his body under the Law Secondly The Lamb must not be eaten raw vers 9. which would never have been forbidden if the very raw flesh and blood of Christ as it was upon the Cross were eaten in the Sacrament as Transubstantiation dreameth for then had the raw Passover represented it the better And especially among those People who sometimes used to eat raw flesh in their hasty meals as the Jews did Necessity sometimes transfers the Passover to another month but never further than the next So the first Passover but one was kept by some on the fourteenth day of the second month because uncleanness by a dead corps necessitated them to forego it at the right time Numb 9. 11. And so the last Passover but one that we read of before the Captivity was kept in the second month 2 Chron. 30. 2. because Hezekiah coming to his Crown but just in the beginning of the year or very little before could not procure the Temple and the Priests to be sanctified and purged sufficiently and the People to be assembled against the right Passover day See 2 Chron. 29. 3. This translation of the Feast a month out of its place did the more enforce its significancy of things future than of things past as rather recording the death of Christ to come than their delivery from Egypt for the force of the commemoration of that was infeebled much when it hit not upon the very night Again this moveableness of this Feast which so nearly represented the death of our Saviour received its equity when our Saviour died not upon the very Passover day but deferred the Sacrificing of himself to a day after Object But it seemeth that Christ did not eat his Passover on the fourteenth day for Joh. 18. 28. The Jews went not into the Judgment Hall lest they should be defiled but that they might eat the Passover Now it is most apparent that our Saviour had eaten the Passover over night which as soon as he had done he was apprehended and arraigned all night and the next morning early he is brought to Pilate into whose house the Jews durst not come for fear of defiling but that they might eat the Passover so that it appears that either Christ or the Jews hit not upon the right Passover day injoyned by the Law either he a day too soon or they a day too late Answ. Neither the one nor the other For the Text expresly saith that Jesus eat his Passover and the Jews theirs upon the same night which was on the fourteenth day at even Matth. 26. 17. Now the first day of the Feast of unleavened bread the Disciples came to Jesus saying unto him Where wilt thou that we prepare for thee to eat the Passover Mark 14. 12. The first day of unleavened bread when they killed the Passover So Luke 22. 7. So that the Passover which the Jews reserved themselves to the eating of when they durst not enter into Pilates Judgment Hall for fear of defiling is not to be understood of the Paschal Lamb which they had eaten the evening past but of the Passover
the Reader comparing the action of our Saviour at his last Passover he will easily perceive that the mention of the first thing he did is coincident with the third cup or the cup of blessing which he biddeth them to divide among themselves And then he taketh some of the unleavened bread again and blesseth and breaketh and giveth to be eaten for his body from henceforth in that sense that the flesh of the Paschal Lamb which they had newly eaten had been his body hitherto And that which was commonly called the cup of the Hallel he taketh and ordaineth for the Cup of the New Testament in his Bloud and after it they sung the Hymn or the Hallel out and so he went out into the Mount of Olives CHAP. XIV SECT I. Of the Solemnity and Rites of the first day in the Passover Week of the Hagigah and Peace Offering of rejoycing THE next day after the Passover was eaten was holy and no servile work to be done in it but it was accounted and kept as a Sabbath and so it is called Lev. 23. 6 7 15. a a a Talm. in Hagigah per. 1. Maym. in Hagig per. 1. On this day all the Males were to appear in the Court of the Temple and to bring with them a burnt offering for their appearance and a double peace offering one for the solemnity and another for the joy of the times The offering for their appearance was called Corban Raajah and they conclude it due from these words None of you shall appear before me empty Exod. 23. 15. Yet if any one failed of bringing such a gift his shame and his conscience go with it but there was no penalty upon him because though he had broken a Negative Precept yet there was no work nor action done by him in it The peace offerings for the solemnity of the time were called the Hagigah and they were to be of some Beast Bullock or Sheep Hereupon in 2 Chron. 30. 24. 35. 7. 8. there is mention of Bullocks and Oxen for the Passover and in Deut. 16. 2. there is speech of sacrificing the Passover of the herd which cannot be understood of the Passover that was to be eaten on the fourteenth day at Even for that was punctually and determinately appointed to be of Lambs or Kids Exod. 12. 5. but it is to be construed of these peace offerings which were for the solemnity of the time And this is that which the Evangelist John calleth the Passover when he saith The Jews went not into Pilates judgment Hall lest they should be defiled but that they might eat the Passover Joh. 18. 28. For they had eaten the Paschal Lamb the night before They held themselves obliged by the Law as to appear at the three solemn festivals and to pay their offerings and their services then due so to make merry and to rejoyce and cheer up one another because it is said Thou shalt rejoyce before the Lord Deut. 16. 11 14 c. And hereupon they took up the use of Wine at the Passover Supper as was observed before and hereupon they took up other peace offerings besides the Hagigah at the Passover solemnity and called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The peace offerings of rejoycing And by the offering of these two sorts of peace offerings it is like they thought themselves the better discharged though they brought not the offering of their appearance for if they brought these they might the better think they appeared not empty And so Levi Gershom construeth that passage concerning Elkanah that he went up yearly from his City to Shiloh to sacrifice to the Lord in application to these sorts of peace offerings rather than any other offering for it meaneth saith he that b b b R. Lev. Gersom in 1 Sam. 1. he sacrificed his peace offerings of rejoycing and his peace offerings for the Hagigah The time for the offering of these they accounted the first day of the Festival to be most proper and they strove to dispatch upon it that they might return home the sooner but if these Sacrifices were offered in any day of the Festival it served the turn On this first day of the Feast when these great matters were to be in hand namely their appearing in the Court and offering these their Sacrifices of solemnity and rejoycing at the last Passover of our Saviour they shewed themselves otherwise employed for on this day they crucified the Lord of Life In reference to whose judging condemning and executing though it be somewhat beside the bent of the present discourse let the Reader scan two or three of their Traditions 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c Maym. in Sanhedr per. 6. They might begin no judgments in the night nor received they any witness in the night but the judgments were to be in the day only yet were they in the examination and judgment of our Saviour all night long 2. d d d Talm. in Sanhedr per. 1. The judging of a false Prophet was only to be by the great Sanhedrin of seventy and one Under this notion they blasphemously accused and arraigned our Saviour Joh. 18. 19. Luke 23. 2. and unto this those words of his refer Luke 13. 33. It cannot be that a Prophet perish out of Jerusalem 3. e e e Ib. per. 1. They put not an Elder that transgresseth against the determination of the great Sanhedrin to death neither at the Sanhedrin that was in his own City nor at the Sanhedrin that was at Jabneh but they bring him up to the great Sanhedrin at Jerusalem and keep him till a solemn festival and execute him at the Feast according to what is said That all the People may hear and fear c. SECT II. The second day in the Passover Week The gathering and offering of the first fruits Omer THE first and last days of the solemn festival Weeks were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy days or good days and the observation of them differed little in strictness from the observation of the Sabbath See Lev. 23. 7 8 c. Now the days between them were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moed Katon or the lesser solemnity a a a Talm. in Moed Katon per. 1 c. in which although there were not the like strictness of observance that there was of the Holy days yet was there a distinction made betwixt them and other ordinary times and divers things were prohibited especially by their Traditions to be done in them which were permitted to be done on other days And as for the service and imployment in the Temple there was commonly more work and sacrificing on these days than on other ordinary days because the peace offerings due or reserved to that time could not all be dispatched on the other days but did take up much of these days and did find the Priests more than ordinary attendance and imployment about the Altar On this day that we have
answer in the very words of their vulgar Attendite ne justitiam vestram faciatis Take heed you do not make them your Justification CHAP. XLII An Emblem A Wall in Rome had this picture A man painted naked with a whip in one hand and four leaves of a book in the other and in every leaf a word written In the first Plango I mourn Is the second Dico I tell In the third volo I will and in the fourth facio I do Such a one in the true repentant He is naked because he would have his most secret sins laid open to God He is whipped because his sins do sting himself His book is his repentance His four words are his actions In the first he mourns in the second he confesses in the third he resolves and in the fourth he performs his resolution Plango I mourn there is sight of sin and sorrow Dico I tell there is contrition for sin and confession Volo I will there is amending resolution Facio I do there is performing satisfaction CHAP. XLIII Mahhanaiim Gen. 32. 2. AND Jacob went on his way and the Angels of God met him And Jacob said when he saw them This is the Host of the Lord and he called the name of the place Mahanaim The word is dual and tels of two Armies and no more what these two Armies were the Jews according to their usual vein do find strange expositions To omit them all this seems to me to be the truth and reason of the name There was one company with Jacob which afterwards he calls his army and there was another company of Angels which he calls the Army of God These are the two Armies that gave name to Mahanaim two Armies one heavenly and the other earthly and from this I take it Salomon compares the Church * to the company of Mahanaim for so the Church consisteth Cant. 6. 12. of two Armies one heavenly like these Angels which is the Church triumphant and the other travailing on earth like Jacobs Army which is the Church militant CHAP. XLIV The book of Psalms THE Psalms are divided into five books according to the five Books of Moses and if they be so divided there be seventy books in the Bible the unskilful may find where any one of these five books end by looking where a Psalm ends with Amen there also ends the book As at Psal. 41. 72. 89. 106. and from thence to the end These may even in their very beginnings be harmonized to the books of the Law Gensis The first book of Moses telleth how happiness was lost even by Adams walking in wicked counsel of the Serpent and the Woman Psal. 1. The first book of Psalms tells how happiness may be regained if a man do not walk in wicked counsel as of the Serpent and Woman the Divel and the Flesh. This allusion of the first book Arnobius makes Exodus The second book of Moses tells of groaning affliction in Egypt Psal. 42. The second book of Psalms begins in groaning affliction Psal. 42. 43. Leviticus The third book of Moses is of giving the Law Psal. 73. The third book of Psalms tells in the beginning how good God is for giving this Law This allusion Rab. Tanch makes very near Numbers The fourth book of Moses is about numbring Psal. 90. The fourth book begins with numbring of the best Arithmetick numbring Gods mercy Psal. 90. 1. and our own days vers 12. Deuteronomy The last book of Moses is a rehearsal of all Psal. 107. So is the last book of the Psalms from Psal. 107. to the end In the Jews division of the Scripture this piece of the Psalms and the books of the like nature are set last not because they be of the least dignity but because they be of least dependance with other books as some of them being no story at all and some stories and books of lesser bulk and so set in a form by themselves The Old Testament books the Jews acrostically do write thus in three letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every letter standing for a word and every word for a part of the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Aorajetha or Torah the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Nebhiim the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Cethubhim or books of Holy Writ this division is so old that our Saviour himself useth it in the last of Luke and vers 44. All things written in the Law of Moses and in the Prophets and the Psalms By the Psalms meaning that part of Cethubhim in which the Psalms are set first CHAP. XLV Of the Creation TWO ways we come to the knowledge of God by his Works and by his Word By his Works we come to know there is a God and by his Word we come to know what God is His Works teach us to spell his Word teacheth us to read The first are as it were his back parts by which we behold him a far off The latter shews him to us face to face The World is as a book consisting of three leaves and every leaf Printed with many Letters and every Letter a Lecture The leaves Heaven the Air and Earth with the Water The Letters in Heaven every Angel Star and Planet In the Air every Meteor and Soul In the Earth and Waters every Man Beast Plant Fish and Mineral all these set together spell to us that there is a God and the Apostle saith no less though in less space Rom. 1. 20. For the * * * In the Syrian translation it is the hid things of God invisible things of him that is his eternal Power and Godhead are seen by the creation of the World being considered in his Works And so David Psal. 19. 1. It is not for nothing that God hath set the Cabinet of the Universe open but it is because he hath given us Eyes to behold his Treasure Neither is it for nothing that he hath given us Eyes to behold his Treasure but because he hath given us Hearts to admire upon our beholding If we mark not the Works of God we are like Stones that have no Eyes wherewith to behold If we wonder not at the Works of God when we mark them we are like Beasts that have no Hearts wherewith to admire And if we praise not God for his Works when we admire them we are like Devils that have no Tongues wherewith to give thanks Remarkable is the story of the poor old man whom a Bishop found most bitterly weeping over an ugly Toad being asked the reason of his Tears his answer was I weep because that whereas God might have made me as ugly and filthy a creature as this Toad and hath not I have yet never in all my life been thankful to him for it If the works of the Creation would but lead us to this one Lecture our labour of observing them were well bestowed How much more
Alms from the very work done according to the doctrine of the Pharisaical chair And hence the opinion of this efficacy of Alms so far prevailed with the deceived people that they poynted out Alms by no other name confined within one single word than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness Perhaps those words of our Saviour are spoken in derision of this doctrine Yea Give those things which ye have in Alms and behold all things shall be clean to you Luke II. 41. With good reason indeed exhorting them to give Alms but yet withall striking at the Covetousness of the Pharisees and confuting their vain opinion of being clean by the washing of their hands from their own opinion of the efficacy of Alms. As if he had said ye assert that Almes justifies and saves and therefore ye call it by the name of Righteousness why therefore do ye affect cleanness by the washing of hands and not rather by the performance of charity See the praises of Alms somewhat too high for it g g g g g g Bab. Bava Bathra fol. 8 9 10 11. in the Talmud h h h h h h Bab. Chagig fol. 5. 1. R. Jannai saw one giving mony openly to a poor man to whom he said It is better you had not given at all than so to have given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Otherwise ye have no reward He therefore seems the rather to speak of a reward because they expected a reward for their almes doing without all doubt and that as we said for the mere work done i i i i i i Hieros Pâ—ah fol. 21. 1. R. Lazar was the Almonâ—r of the Synagogue One day going into his house he said what news They answered some came hither and eat and drank and made prayers for thee Then saith he there is no good reward Another time going into his house he said what news It was answered some others came and eat and drank and railed upon you Now saith he there will be a good reward VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do not sound a Trumpet before thee as the Hypocrites do in the Synagogues and in the Streets IT is just scruple Whether this sounding a trumpet be to be understood according to the latter or in a borrowed sense I have not found although I have sought for it much and seriously even the least mention of a trumpet in Almsgiving I would most willingly be taught this from the more Learned You may divide the ordinary Alms of the Jewes into three parts I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Alms Dish They gave Alms to the publick dish or basket 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tamchâ—i according to the definition of the Author of Aruch and that out of Bava Bathra in the place lately cited was a certain Vessel in which bread and food was gathered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the poor of the World You may not improperly call it The Alms basket he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Dish By the poor of the world are to be understood any beggers begging from door to door yea even Heathen Beggers Hence the Jerusalem Talmud in the place above quoted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Alms Dish was for every man And the Aruch moreover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Alms was gathered daily by three men and distributed by three It was gathered of the Townsmen by Collectors within their doors which appears by that caution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Collectors of Alms may not separate themselves one from another unless that one may go by himself to the gate and another to the shop That is as the Gloss explains it They might not gather this Alms separately and by themselves that no suspition might arise that they privily converted what was given to their own use and benefit This only was allowed them when they went to the gate one might betake himself to the gate and another to a shop near it to ask of the dwellers in both places yet with this proviso that withall both were within sight of one another So that at each door it might be seen that this Alms was received by the Collectors And here was no probability at all of a Trumpet when this Alms was of the lowest degree being to be bestowed upon vagabond strangers and they very often Heathen II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The poors chest They gave Alms also in the publick poors box which was to be distributed to the poor only of that City The Alms dish is for the poor of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Alms chest for the poor only of that City This was collected of the Townsmen by two Parnasin of whom before to whom also a third was added for the distributing it The Babylonian Gemarists give a reason of the number not unworthy to be marked A Tradition of the Rabbins The Alms chest is gathered by two and distributed by three It is gathered by two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because they do not constitute a superior office in the Synagogue less than of two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is distributed by three as Pecuniary judgments are transacted by three This Alms was collected in the Synagogue on the Sabbath compare 1 Cor. XVI 2. and it was distributed to the poor on the Sabbath Eve Hence is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Almes chest is from the Sabbath Eve to the Sabbath Eve the Alms dish every day Whether therefore the Trumpet sounded in the Synagogue when Alms were done it again remains obscure since the Jewish Canonists do not openly mention it while yet they treat of thess Alms very largely Indeed every Synagogue had its Trumpet For 1. They sounded with the Trumpet in every City in which was a Judiciary Bench at the coming in of the new year But this was not used but after the destruction of the Temple See k k k k k k Cap. 4. hal â— Rosh hashanah 2. They sounded with the Trumpet when any was excommunicated Hence among the untensils of a Judge is numbred l l l l l l Bab. Sanhedr fol. 7. 2. a Trumpet For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the instruments of Judges as appears there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Rod A Whip A Trumpet and a Sandal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Trumpet saith the Gloss for Excommunication and Anathematizing and a Sandal for the taking off the shoe of the husbands brother m m m m m m fol. 107. â— And in the same place mention is made of the excommunicating of Jesus four hundred trumpets being brought for that business 3. The Trumpet sounded six times at the coming in of every Sabbath that from thence by that sign given all people should cease from servile works Of this matter discourse is had in the Baâ—ylonian Talmud n n n n n n fol. 35. 2. in the Tract of the Sabbath Thus there was a Trumpet in every Synagogue
Sabbath Eve sounded with a trumpet six times upon the roof of an exceeding high house that thence all might have notice of the coming in of the Sabbath The first sound was that they should cease from their works in the fields The second that they should cease from theirs in the City The third that they should light the Sabbath Candle c. VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Think not that I am come to send peace c. ALthough these words may be understood truly of the differences between believers and unbelievers by reason of the Gospel which all Interpreters observe yet they do properly and primarily point out as it were with the singer those horrid slaughters and civil wars of the Jews among themselves which no Age ever saw nor Story heard p p p p p p Bab. Sanhedr fol. 99. 1. R. Eliâ—zâ—r saith The days of the Messias are forty years as it is said Forty years was I provoked by this generation And again q q q q q q fol. 97. 1. R. Judah saith In that generation when the Son of David shall come the Schools shall be Harlots Galilee shall be laid wast Gablan shall be destroyed and the Inhabitants of the Earth the Gloss is the Sanhedrin shall wander from City to City and shall not obtain pity the wisdom of the Scribes shall stink and they that fear to sin shall be despised and the faces of that generation shall be like the faces of Dogs and Truth shall fail c. Run over the History of these forty years from the death of Christ to the destruction of Jerusalem as they are vulgarly computed and you will wonder to observe the Nation conspiring to its own destruction and rejoycing in the slaughters and spoils of one another beyond all Example and even to a Miracle This Phrâ—nsie certainly was sent upon them from Heaven And first They are deservedly become mad who trode the Wisdom of God as much as they could under their feet And secondly The blood of the Prophets and of Christ bringing the good tidings of Peace could not be Expiated by a less Vengeance Tell me O Jew whence is that Rage of your Nation towards the destruction oâ— one another and those Monsters of Madness beyond all Examples Does the Nation rave for nothing unto their own Ruine Acknowledge the Divine Vengeance in thy Madness more than that which befel thee from Men. He that reckons up the differences contentions and broyls of the Nation after the dissention betwixt the Pharisees and the Sadducees will meet with no less between the Scholars of Shammai and Hillel which encreased to that degree that at last it came to slaughter and blood r r r r r r Hieros in Schabb. fol. 3. 3. The Scholars of Shammai and Hillel came to the chamber of Chananiah ben Ezekiah ben Garon to visit him That was a woful day like the day wherein the golden Calf was made The Scholars of Shammai stood below and slew some of the Scholars of Hillel The tradition is that six of them went up and the rest stood there present with swords and spears It passed into a common Proverb That Elias the Tishbite himself could not decide the Controversies between the Scholars of Hillel and the Scholars of Shammai They dream they were determined by a voice from Heaven but certainly the quarels and bitternesses were not at all decided s s s s s s Hieros Beracoth fol. 3. 2. Before the Bath Kol in Jabneh weâ—t forth it was lawful equally to embrace either the Decrees of the School of Hillel or those of the School of Shammai At last the Bath Kol came forth and spake thus The words both of the one party and the other are the words of the living God but the certain decision of the matter is according to the Decrees of the School of Hillel And from thenceforth whosoever shall transgress the Decrees of the School of Hillel is guilty of death And thus the Controversie was decided but the hatreds and spites were not so ended t t t t t t See Trumoth fol. 43. 3. Succaâ— 53. 1. Jom Tobh fol. 60. 3. c. I observe in the Jerusalem Gemarists the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shamothi used for a Scholar of Shammai which I almost suspect from the affinity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shammatha which signifies Anathema to be a word framed by the Scholars of Hillel in hate ignominy and reproach of those of Shammai And when I read more than once of R. Tarphons being in danger by robbers because in some things he followed the Custom and Manner of the School of Shammai I cannot but suspect snares were dayly laid by one another and hostile Treacheries continually watching to do each other mischief u u u u u u Bab. Beracoth cap. 1. hal 3. R. Tarphon saith As I was travelling on the way I went aside to recite the Phylacteries according to the Rite of the School of Shammai I was in danger of thieves They say to him and deservedly too because thou hast transgressed the words of the School of Hillel This is wanting in the Jerusalem Mishnah x x x x x x Hieros Shevith fol. 35. 2. R. Tarphon went down to eat figs of his own according to the School of Shammai The enemies saw him and kick'd against him When he saw himself in danger By your life saith he carry word unto the house of Tarphon that Grave cloaths be made ready for him Thus as if they were struck with a Phrensie from Heaven the Doctors of the Nation rage one against another and from their very Schools and Chairs flow not so much Doctrines as Animosities â—arrings Slaughters and Butcheries To these may be added those fearful Outrages Spoils Murders Devastations of Robbers Cut-throats Zealots and amazing Cruelties beyond all Example And if these things do not savour of the Divine wrath and vengeance what ever did CHAP. XI VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art thou He that should come or do we look for another THE Reason of the Message of John to Christ is something obscure First That it was not because he knew not Christ is without all Controversie when he had been fully instructed from Heaven concerning his person when he was baptized and when he had been again and again most evidently attested before him in those words This is the Lamb of God c. Secondly Nor was that Message certainly that the Disciples of John might receive satisfaction about the person of Christ for indeed the Disciples were most unworthy of such a Master if they should not believe him without further Argument when he taught them concerning him Thirdly John therefore seems in this Matter to respect his own imprisonment and that his Question Art thou he which should come c. tends to that He had heard that Miracles of all sorts were done by
of which he was the chief Minister or that of the Gentiles concerning which the discourse here is principally of unto which he made the first entrance by the Gospel VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I will give thee the Kyes of the Kingdom of Heaven THAT is Thou shall first open the door of Faith to the Gentiles He had said that he would build his Church to endure for ever against which the gates of Hell should not prevail which had prevailed against the Jewish Church and to thee O Peter saith he I will give the keys of the Kingdom of Heaven that thou mayst open a door for the bringing in the Gospel to that Church Which was performed by Peter in that remarkable story concerning Cornelius Act. X. And I make no doubt that those words of Peter respect these words of Christ Act. XV. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good while ago God made choice among us that the Gentiles should hear the word of the Gospel by my mouth and believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And whatsoever thou shalt bind on earth c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And whatsoever thou shalt loose on earth c. I. We believe the Keys were committed to Peter alone but the power of binding and loosing to the other Apostles also Ch. XVIII 18. II. It is necessary to suppose that Christ here spake according to the Common people or he could not be understood without a particular Commentary which is no where to be found III. But now To bind and loose a very usual Phrase in the Jewish Schools was spoken of things not of persons which is here also to be observed in the Articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What and Whatsoever Chap. XVIII One might produce thousands of Examples out of their writings We will only offer a double Decad the first whence the frequent use of this word may appear the second whence the sense may 1. k k k k k k Hieros Jom Tob. fol. 60. 1. R. Iochanan said to those of Tiberias Why have ye brought this Elder to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoever I loose he binds whatsoever I bind he looseth 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Id. ibid. fol. 60. 1. Thou shalt neither bind nor loose 3. m m m m m m Id. ibid. fol. 63. 1. Nachum the brother of R. Illa asked R. Iochanan concerning a certain matter To whom he answered Thou shalt neither bind nor loose 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n n n n n n Bab. Megillah fol 26. 7. This man binds but the other looseth 5. o o o o o o Hieros Orlah fol. 61. 2. R. Chaiia said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoever I have bound to you eliswhere I 'le loose to you here 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p p p p p p Id. Schabb. fol. 16. 4. Bab. Avodah Zarah fol. 7. 1. He asked one wise man and he bound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do not ask another wise man lest perhaps he loose 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q q q q Demai cap. 6. hal 11. Maimon in Gezelah cap. 4. The mouth that bindeth is the mouth that looseth 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r r r r r r Tosaphta in Jevam. cap. 1. Although of the Disciples of Shammai and those of Hillel the one bound and the other loosed yet they forbad not but that these might make purifications according to the others 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s s s s s s Id. ib. cap. 4. A wise man that judgeth judgment defileth and cleanseth that is he declares defiled or clean he looseth and bindeth The same also is in t t t t t t In Mamrim cap. 1. Maimonides 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether is it lawful to go into the necessary house with the Phylacteries only to piss u u u u u u Bab. Berac fol. 23. 1. Rabbena looseth and Rabh Ada bindeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x x x x x x Hieros Horaioth fol. 48. 3 The Mystical Doctor who neither bindeth nor looseth The other Decad shall shew the phrase applied to things 1. y y y y y y Pesachin cap. 4. hal 5. In Iudea they did servile works on the Passover Eve that is on the day going before the Passover until noon but in Galilee not But that which the School of Shammai binds until the night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The School of Hillel looseth until the rising of the Sun 2. z z z z z z Ibid. cap. 6. hal 2. A festival day may teach us this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which they loosed by the notion of a servile work killing and boiling c. as the Gloss notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in which they bound by the notion of a Sabbatism that is as the same Gloss speaks The bringing in some food from without the limits of the Sabbath 3. a a a a a a Hieros Schab fol. 4. 1. They do not send Letters by the hand of a Heathen on the Eve of the Sabbath no nor on the fifth day of the week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea the School of Shammai binds it even on the fourth day of the week but the School of Hillel looseth it 4. b b b b b b Id. ibid. They do not begin a voyage in the great Sea on the Eve of the Sabbath no nor on the fifth day of the week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea the School of Shammai binds it even on the fourth day of the week but the School of Hillel looses it 5. c c c c c c Id ibid. fol. 6. 1. To them that bathe in the hot Baths on the Sabbath-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They bind washing and they loose sweating 6. d d d d d d Id. ibid. fol. 7. 4. Women may not look into a Looking-glass on the Sabbath-day if it be fixed to a wall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi loosed it but the wise men bound it 7. e e e e e e Id. ibid. fol. 10. 2. Concerning the moving of empty vessels on the Sabbath-day of the filling of which there is no intention the School of Shammai binds it the School of Hillel looseth it 8. f f f f f f Id. Jom Tob. fol. 61. 1. Concerning gathering wood on a feast-day scattered about a field the School of Shammai binds it the School of Hillel looseth it 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Rab. Sanhedr fol. 100. 1. They never loosed to us a Crow nor bound to us a Pigeon 10. h h h h h h Truma cap. 5. hal 4. Doth a Seah of unclean Truma fall into an hundred Seahs of clean Truma The School of Shammai binds it the School of Hillel looseth it There are infinite
is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the terrors and the sorrows which shall be in his days i i i i i i Shâ—aâ— fol. 118. 1. He that feasts thrice on the Sabbath day shall be delivered from three miseries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the sorrows of Messiah from the judgment of Hell and from the War of Gog and Magog Where the Gloss is this From the sorrows of Messias For in that age wherein the Son of David shall come there will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accusation of the Scholars of the Wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes such pains as women in child birth endure VERS XXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But of that day and hour knoweth no man OF what day and hour That the discourse is of the day of the destruction of Jerusalem is so evident both by the Disciples question and by the whole thread of Christs discourse that it is a wonder any should understand these words of the day and hour of the last judgment Two things are demanded of our Saviour ver 4. The one is When shall these things be that one stone shall not be left upon another And the second is What shall be the sign of this consummation To the latter he answereth throughout the whole Chapter hitherto To the former in the present words He had said indeed in the verse before Heaven and Earth shall pass away c. not for resolution to the question propounded for there was no enquiry at all concerning the dissolution of Heaven and Earth but for confirmation of the truth of thing which he had related As though he had said ye ask when such an overthrow of the Temple shall happen when it shall be and what shall be the signs of it I answer These and those and the other signs shall go before it and these my words of the thing it self to come to pass and of the signs going before are firmer than Heaven and Earth it self But whereas ye enquire of the precise time that is not to be enquired after For of that day and hour knoweth no man We cannot but remember here that even among the Beholders of the destruction of the Temple there is a difference concerning the Day of the destruction that that day and hour was so little known before the event that even after the event they who saw the flames disagreed among themselves concerning the Day Josephus an eye witness saw the burning of the Temple and he ascribed it to the Tenth day of the month Aâ— or Louâ— For thus he l l l l l l De Bell. lib. 6. cap. 26. The Temple perished the tenth day of the month Lous or August a day fatal to the Temple as having been on that day consumed in flames by the King of Babylon Rabban Jochanan ben Zaccai saw the same conflagration and he together with the whole Jewish Nation ascribes it to the ninth day of that month not the tenth yet so that he saith If I had not lived in that age I had not judged it but to have happened on the tenth day For as the Gloss upon Maimonides m m m m m m In Taanith cap. 5. writes It was the evening when they set fire to it and the Temple burnt until sun-set the tenth day In the Jerusalem Talmud therefore Rabbi and R. Josua ben Levi fasted the ninth and tenth days See also the Tract Bab. Taanith n n n n n n Fol. 29. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither the Angels For o o o o o o Bab. Sanhedr fol. 99. 1. the day of Vengeance is in my heart and the year of my redeemed comâ—th Esai LXIII 4. What means The day of Vengeance is in my haert R. Jochanan saith I have revealed it to my heart to my members I have not revealed it R. Simeon ben Lachish saith I have revealed it to my heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to the ministring Angels I have not revealed it And Jalkut on that place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My heart reveals it not to my mouth to whom should my mouth reveal it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Neither the Angels nor the Messias For in that sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son is to be taken in this place and elsewhere very often As in that passage Joh. V. 19. The Son that is The Messias can do nothing of himself but what he sees the Father do ver 20. The Father loveth the Messias c. ver 26. He hath given to the Messias to have life in himself c. And that the word Son is to be rendred in this sense appears from verse 27. He hath given him authority also to execute judgment because he is the Son of man Observe that Because he is the Son of man I. It is one thing to understand the Son of God barely and abstractly for the second person in the Holy Trinity another to understand him for the Messias or that second person incarnate To say that the second Person in the Trinity knows not something is blasphemous to say so of the Messias is not so who nevertheless was the same with the second Person in the Trinity For although the second Person abstractly considered according to his mere Diety was co-equal with the Father co-omnipotent co-omniscient co-eternal with him c. Yet Messias who was God-man considered as Messias was a servant and a messenger of the Father and received commands and authority from the Father And those expressions The Son can do nothing of himself c. will not in the least serve the Arians turn if you take them in this sense which you must necessarily do Messias can do nothing of himself because he is a Servant and a Deputy II. We must distinguish between the execellencies and perfections of Christ which flowed from the Hypostatical union of the two natures and those which flowed from the donation and anoynting of the Holy Spirit From the Hypostatical Union of the Natures flowed the infinite dignity of his Person his impeccability his infinite self-sufficiency to perform the Law and to satisfie the divine justice From the anoynting of the Spirit flowed his Power of miracles his fore-knowledg of things to come and all kind of knowledg of Evangelic Mysteries Those rendred him a fit and perfect Redeemer these a fit and perfect Minister of the Gospel Now therefore the fore-knowledg of things to come of which the discourse here is is to be numbred among those things which flowed from the anoynting of the Holy Spirit and from immediate revelation not from the Hypostatic Union of the Natures So that those things which were revealed by Christ to his Church he had them from the revelation of the Spirit not from that Union Nor is it any derogation or detraction from the Dignity of his Person
he would tell us the night of the Sabbath drew on but expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of the Sabbath began to shine VERS LVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And rested the Sabbath day IF our Saviour was taken down from the Cross about Sun set as it was provided Deut. XXI 23. Jos. VIII 29. then had the Women this interim of time to buy their Spices and dispatch other businesses before the entry of the Sabbath day I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Between the Suns So they called that space of time that was between the setting of the Sun and the appearance of any Star II. Might they not have that space of time also that was between the first and second Star We may judge something from this passage r r r r r r Hieros Beracoth fol. 2. 2. In the evening of the Sabbath if he see one Star and do any work he is acquitted but if he see two Stars let him bring his Trespass-offering III. Might they not have some further allowance in the case of Funerals we may judge from this passage s s s s s s Schab fol. 151. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do all works necessary about the dead on the Sabbath day they anoint him they wash him provided only that they do not stir a limb of him c. It was not safe for these Women to shew themselves too buisie in preparing for his interment especially seeing Jesus dyed as a Malefactor and was odious to the people this might exasperate the people against them and so much the more too if they should in the least measure violate the Sabbath day But further besides the honour they gave to the Sabbath it was not prudence in them to break it for a work which they thought they might as well do when the Sabbath was done and over CAP. XXIV VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why seek you the living among the dead a a a a a a Sbemoth rabba fol. 124. 1. A Parable A certain Priest who had a foolish servant went some where without the City the Servant seeking about for his Master goes into the place of burial and there calls out to people standing there did you see my Master here They say unto him is not thy Master a Priest He said yes Then said they unto him thou fool who ever saw a Priest among Tombs So say Moses and Aaron to Pharoh thou fool is it the custom to seek the dead among the living or perhaps the living among the dead Our God is the living God but the Gods of whom thou speakest are dead c. VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And behold two of them were going c. ONE of these was Cleophas vers 18. whom we have shewn to be the very same with Alpheus in another place both from the agreement of the Name for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writ in Hebrew serves for both names and also by comparing Joh. XIX 25. with Mark XV. 47. and Matth. XXVII 56. that Peter was the other I do not at all question grounding my confidence upon vers 34. of this Chapter and 1 Cor. XV. 5. This Cleophas or Alpheus we see is the speaker here and not Peter being older than Peter as being the Father of four of the Apostles VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesus himself drew near and went along with them b b b b b b Mark XVI 12. AFter that he appeared in another form unto two of them as they walked and went into the Country But what form that was it would be something bold to determine But it seems to be different from the form of a Gardiner and indeed not the form of any Plebeian but rather of some Scholar because he instructs them while they were upon the road and giveth thanks for them when they sate at meat So Beracoth c c c c c c Sol. 45. 2. If two eat together the one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a learned man the other of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unlearned man he that is the learned man gives thanks Hence that passage d d d d d d Bereshith rabba fol. 101. 3. Janneus the King calls out Simeon ben Shetahh Vice-President of the Sanhedrin and a Doctor to say grace after Supper and thus he begins Blessed be God for the meat which Janneus and his guests have eaten to whom the King How long wilt thou persist in thy frowardness Saith the other Why what should I have said Must we bless God for the meat that we have eaten when as I have eaten none at all VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We trusted c. WE trusted it had been he that should have redeemed Israel viz. in the sense that that Nation had of a Redemption which they hoped for from the Gentile yoke But the poverty and meanness of Jesus gave them no ground to hope any such thing should be brought about by Arms as that people had generally dreamed they hoped however it might have been miraculously accomplished as their first redemption from Egypt had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To day is the third day c. It is worthy our observation what notice the Rabbins take of the third day e e e e e e Bereshith rabba fol. 62. 2. Abraham lifted up his eyes the third day Gen. XXII 4. It is written After two days will he receive us in the third day he will raise us up and we shall live in his sight Hos. VI. 2. It is written concerning the third day of the Tribes Joseph said unto them the third day Gen. XLII 18. Concerning the third day also of the spyes Hide your selves there three days Jos. II. 16. And it is said of the third day of the promulgation of the Law And it came to pass on the third day Exod. XIX 16. It is written also of the third day of Jonas Jonas was in the belly of the Fish three days and three nights Jon. I. 17. It is written also of the third day of those that came up out of the Captivity And there abode we in Tents three days Ezra VIII 15. It is written also of the third day of the resurrection from the dead After two days will he receive us and the third day he will raise us up It is written also of the third day of Esther And on the third day Esther put on her Royal apparel Esther V. 1. The Targumist adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the third day of the Passover And that indeed is the day we are at present concerned in namely the third day of the Passover If these things were taken so much notice of concerning the third day at that time in the Schools and Synagogues as I see no reason why it should be deny'd then these words of Cleophas may seem to look a little that way as
turned into Glory Faith into fruition Sanctification into impeccability and there will be no need of the Spirit in our sense any more So that Having the Spirit is understood of man considered only under the Fall II. Having the Spirit speaks of having it for mans Recovery The Spirit is given for his Recovery viz. what God will have recovered Let us look back to the Creation That lesson is divine and pertinent Eccles. XII 1. Remember now thy Creator in the days of thy youth There is more in it than every one observes It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Creators in the plural and teaches two things That as the first lesson Youth is to learn is to know his Creator so therewith to learn to know the Mystery of the Trinity that created him God created all things and man an Epitomy of all by the Word and Spirit Son and Holy Ghost XXXIII Psal. 6. By the word of the Lord were the Heavens made and all the host of them by the breath of his Mouth Joh. I. 3. All things were made by him and without him was not any made that was made Job XXXIII 4. The Spirit of God hath made me and the breath of the Almighty hath given me life Now when Gods creation in man was spoiled by Son and Spirit it is repaired So that as Christ saith of himself I come to seek and to save that which was lost so the Spirit came to restore and repair what was decayed This is the meaning of the new creature 2 Cor. V. 17. If any man be in Christ Jesus he is a new creature Eph. II. 10. For we are his workmanship created in Christ Jesus unto good works Who works this Christ and the Spirit Something Christ doth by his blood viz. restores righteousness the rest by his Spirit viz. recovers holiness Nay I may add the Spirit is given only for mans Recovery The Spirit created man so perfect to try him Spiritus movens the Spirit moving is to try man outward administrations are to try him but when sanctification comes it hath a further purpose Compare man in innocency with man after the fall His state in which he then was was to try him But will the Spirit alway have his work of so uncertain issue Will he never act but for trial and leave the issue to the will of man God when he intended not innocency for the way of Salvation left man to himself Doth the Spirit the like in a way intended for Salvation Who then could be saved Spiritus movens the Spirit moving I said was given to try inhabitans inhabiting only and undoubtedly to Recover III. Having the Spirit presupposeth having of Christ vers 9. If any man have not the Spirit of Christ he is none of Christs contra If any have the Spirit he hath Christ. These terms are convertible He that hath Christ hath the Spirit and vice versa he that hath the Spirit hath Christ. As He that hath the Father hath the Son and he that hath the Son hath the Father also As Son and Spirit cooperated in mans creation so in his renovation Personal works are distinct but never separate Christ to Justifie the Spirit to Sanctifie but never one without the other The Spirit is called the Spirit of Christ is it possible then to have the Spirit absque Christo without having Christ And he is called his Spirit not only quia procedit a filio because he proceeded from the Son but because he gives him and is a purchase of his blood As the Spirit moved on the Waters so he moves on the blood of Christ he comes swimming in that and it is ex merito sanguinis from the merit of his blood whosoever hath him See Gods way of cleansing the Leper which is an Emblem of cleansing a sinner XIV Levit. 14 15 17. And the Priest shall take some of the blood of the trespass offering and the Priest shall put it upon the tip of the right ear of him that is to be cleansed c. And the Priest shall take some of the Log of oyl c. And the Priest shall put it upon the tip of the right ear c. First Blood and then Oyl On whom is the unction of the Spirit on him is first the unction of blood As the person is accepted before his Service Gen IV. 4. The Lord had respect unto Abel and to his offering So the person is first Justified before Sanctified God doth not new-create a person whom he accepts not IV. He that hath the Spirit hath a twofold work of the Spirit common grace and sanctifying grace We may consider the Spirit as Creator and Sanctifier and thirdly acting in a Work between both When he teacheth man arts indues him with intellectual abilities he then works as Creator in bonum Universi for the good of the Universe When he sanctifieth he doth it for the recovery of the Soul Now there is a work between both that is more than he doth as Creator and less than as Sanctifier but in tendency to the latter but as yet it is not it viz. Common grace Such is Illumination to see ones Condition Conviction with feeling Conscience active thoughts of Soul This is called grace because more than nature Common because wicked men have it sometimes as appears by Heb. VI. 4. And you read of Felix his trembling at S. Pauls Sermon Now the Spirit never worketh sanctifying grace but first useth this to make way He plows the heart by common grace and so prepares it for sanctifying grace In this Chapter at vers 15. There was the Spirit of fear before that of adoption As the Law was given first so the work of the Law is first Rom. VII 9. When the Commandment came sin revived and I died As Moses delivered the people of Israel into the hand of Joshua so the Law when it hath sufficiently disciplined us commits us into the hand of Grace As in Gal. III. 17. The Covenant that was confirmed before of God in Christ the Law c. cannot disannul that it should make the promise of none effect The Law is subservient to the promise so this work of the Law to Grace Is a meer work of the Law sanctifying Grace True the work of the Law goes along with grace hence many a gracious heart is under terrors But is the first work of the Law Grace No it is to fit the heart to receive Grace Many now a days say I have the Spirit How came they by it If they have it it is an unnatural birth not bred and born after Gods ordinary way To day debauched to morrow turn Sectary and then have the Spirit That was a wonder in the Prophet speaking of one that before she travailed was delivered such a wonder is this if it be so No God causeth this work of Common Grace to prepare and fit us for the reception of the Holy Spirit V. The Spirit worketh both these by the
it did begin So though the Passover be appointed to be in that first month that began the new year and be called an Everlasting Ordinance Exod. XII 16. Yet upon occasion the Lord ordained it to be kept in the second month Numb IX To this we may add Gods changing the very end and memorial of the Sabbath to Israel themselves Changing said I or rather adding a new memorial which it had not before In Exod. XX. the memorial is to remember Gods creating and resting in Deut. V. where the Ten Commandments are repeated it is in memorial of their redemption out of Egypt Not unclothed of its first end and memorial but clothed upon So if Adam had continued innocent he must have kept the Sabbath and then it had been to him but the memorial of Gods creating and resting But when Christ and redemption by him was set up and come in before the Sabbath came in then it was clothed with another memorial viz. the remembrance of the redemption II. Christ had power and authority to change the Sabbath Mark II. 28. The Son of man is Lord of the Sabbath He had power over all Divine Ordinances Hebr. III. 5 6. Now Moses verily was faithful in all his house as a servant c. But Christ as a Son over his own house He is not a Servant in the house but a Son to dispose of the affairs of the house as he sees good He is greater than the Temple and so may order the affairs of the Temple as he saw good If a Jew question why he laid by the Ceremonies of Moses The answer is ready because he was greater than Moses Lord of the house in which Moses was but a Servant Nay it was he that appointed Moses those Ceremonies and he might unappoint them at his pleasure That is observable Act. VII 38. This is that Moses that was in the Church in the wilderness with the Angel which spake to him at Mount Sinai and with our Fathers who received the lively Oracles to give us With the Angel who was that It was Christ the great Angel of the Covenant as he is called Mal. III. 1. The Angel of Gods presence as he is called Esai LXIII 9. Then who spake with Moses at Mount Sinai It was Christ. Who gave him the Lively Oracles Laws Testimonies Statutes It was Christ. And then might Christ that gave them dispose of them as seemed him good So that if a Jew question why Christ changed Circumcision into Baptism the Paschal Lamb into Bread and Wine the Jewish Sabbath into the Christian Sabbath The answer is ready he was Lord of them and might dispose of them Het set up Circumcision the Passover the Jewish Sabbath and might take them down and alter them as he pleased III. Ye read once and again in Scripture of Gods creating a new world Esai LXV 17. Behold I create new Heavens and a new Earth 2 Pet. III. 13. We according to his promise look for new Heavens and a new Earth Rev. XXI 1. And I saw a new Heaven and a new Earth Now when was this done The Apostle tells us when viz. in his own time 2 Cor. V. 17. If any man be in Christ he is a new Creature The meaning of it is Gods creating a new Estate of things under the Gospel a new Church the Jews cast off and the Gentiles taken in new ordinances in his Church Ceremonious worship taken down and Spiritual set up new Sacraments Baptism and the Lords Supper instead of the Circumcision and Passover a new Command of love to one another a new Covenant a new and living way into the most holy a new Creature and in a word all things become new Then certainly a new Sabbath was fit for a new Creation Lay these two places together Gen. I. 1. In the beginning God created the Heaven and the Earth and Esai LXV 17. Behold I create new Heavens and a new Earth In fulness of time God created new Heavens and a new Earth and as the first Creation had the old Sabbath so was it not fit the new Creation should have a new Sabbath As our Saviour speaks Mat. IX 17. New cloth must not be put into an old garment nor new wine into old bottles but new wine must be put into new vessels and both are preserved So in this case a new manner of worship new Ordinances new Sacraments to be committed to the old Sabbath This is improper but a new Sabbath must be for these as well as they themselves are new How pied would Christianity have looked if it had worn a Coat all new in other respects but had had on the shirt or piecing of the old Sabbath And how unfit was it to have tyed Christians to the observation of the old Sabbath of the Jews IV. The Resurrection of Christ was the day of his birth and beginning of his Kingdom Observe the quotation Acts XIII 33. The promise which was made unto the Fathers God hath fulfilled to us their Children in that he hath raised up Jesus as it is also written in the second Psalm Thou art my Son this day have I begotten thee When was the day wherein Christ was begotten In the day that God raised him from the dead That is strange for as he was God was he not begotten from Eternity and as he was man was he not conceived by the Holy Ghost and born three and thirty years and an half before his Resurrection Yes both most true and yet that true too that he was begotten from the day of his Resurrection And the Apostle tells you how to understand it viz. He was the first begotten and first born from the dead begotten that day to the Gentiles and all the world from thenceforward a Saviour to them and by his Resurrection as the Apostle saith Rom. I. 4. Declared to be the Son of God with power by the Resurrection from the dead So likewise his Resurrection was the beginning of his Reign and Kingdom Consider upon that Mat. XXVI 29. I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Fathers Kingdom That is when I am risen from the dead And see Mat. XXVIII 18. Now I begin to reign All power is given unto me in Heaven and in Earth For now he had conquered all his Enemies Devil Death and Hell Now was not the first day of the week the day on which Christ rose fitter to be made the Sabbath to commemorate his Birth-day from the dead and his entrance into his Kingdom than the last day of the week the old Sabbath on which day he lay in the grave and under death Kings and Potentates use to celebrate their Birth-day and the day of entrance into their Kingdom and this King of Kings was it not fit that such a memorial should be of his Birth-day and entrance into his Dominion And compare the Creation and Christs Resurrection whether of
these Men pointed the Bible it savours of the work of the Holy Spirit 73 34 Rachab supposed to marry Joshua famous among the Jewish Writers 97 Rain former and later what 409 Raka a word used by one that despiseth another in the highest scorn 141 Rakkath a fortified City from the days of Joshua 67 Rama was the Name of very many Towns in the Land of Israel because they were seated in some high place Page 80 Ramah and Ramathaim Zophin there were two of the Name whence derived 41 Ransom or Attonement for Souls how much and for what end p. 1204 1205 1208. At what time it was paid p. 1205. Why the Poor therein was to give as much as the Rich. p. 1207. And why the Poor in Worldly matters gave more than the Rich did in those that referred to God 1207 Retaliation it's Laws 150 151 Ravens which brought bread and flesh Morning and Evening to Elias are supposed to be the People of Orbo 317 Ravished Saint Austin's determination about chaste Matrons and Virgins Ravished by the Enemy when they broke into the City what 1098 Readers of the Low part of their work 803 Reason the mysteries of Divinity not contrary to it how to be understood 1103 Redemption or new Creation was performed on the day Adam was created 1325 Refuge Cities of Refuge their Number and Names 47 48 Regeneration what kind of Regeneration the Jews thought to be necessary to Proselytism 533 Region round about Jordan what 298 299 Registers or Scribes of the Sanhedrim were two the one sat on the right the other on the left hand one wrote the votes of those that quitted the other of those that condemned 337 Religion the Religion of the Pharisees Sadducees and Esseans was not the National Religion of the Jews but Sects and Excrescences from it p. 1036. Christ sets himself against them that set themselves against Religion p. 1164. The Principles of the Traditional Religion of the Jews made them Crucifie the Lord of Life p. 1175. What Religion the Devil hath most reason to hate p. 1177. And which is the best and what it is p. 1177. Which is the true Religion A difficult Question two marks of it p. 1176 1177. The Jewish Religion was very corrupt under the second Temple p. 1199 1200. The Romish Religion comes very near to Judaism p. 1200. Whether a Man may be saved in that Faith that is in the Religion of Rome doubted p. 1202. Some maintain that a Man may be saved in any Religion or Opinion so he live but honestly towards Men and devoutly towards God 1279 Rempham or Rephan what 673 Renting of Cloaths what 263 Repentance a Doctrine highly fit for the Jews when it was preached to them by John the Baptist The Schools of the Pharisees did ill define Repentance p. 113. The Jews supposed the Redeemer was to come at a time when Repentance was to be p. 114. Repentance not to be put off till death p. 1227. There is nothing more desirable to God Christ and Angels than the Repentance of a Sinner p. 1269. What it is that moves God Christ and Angels to desire this p. 1270. Repentance is the gift of God as well as Pardon p. 1277. The Rule to arrive at Repentance is to take Gods time as well as way 1277 Repetition of the same words in Prayer how practised condemned by Christ. 157 Rephaims what 363 Reproof and Excommunication what they were with the difference between them 747 Resurrection the first Resurrection what 1233 1235 Resurrection of Christ the Epoche of the Messias is stated from the Resurrection of Christ. p. 180. The Resurrection of Christ shews him to be the Messiah p. 691. How it argues and gives assurance of the last Judgment p. 1105. Christ Resurrection and the Creation whether the greater work 1330 Resurrection of the dead was in the days of Ezra denyed by some p. 216. How it is proved out of the Old Testament by Rabban Gamaliel p. 541. How the Sadducees came to deny the Resurrection from the dead p. 542. The Jews looked for the Resurrection from the dead p. 549 552. It is proved out of the Talmud p. 702. Proved out of the Law p. 787. Resurrection and last judgment proved p. 1101 1102 1103 c. The objections of the Sadducees and Atheists answered p. 1101 c. Resurrection of the last day demonstrated against the Sadducees and Atheists p. 1236 1237. Denyed by the Sadducees Page 1282 c. Resurrection of the Saints expected even by the Jews at the beginning of the Kingdom of the Messias 269 Revelation Prophesie Utim and Thummim were gone from the Jews for four hundred years before Christ came 1284 1288 1289 Rhinocorura a River of Egypt what 9 291 Riches worldly Riches and grandure countervail nothing with God 1210 1211 1212 Righteousness why Alms are taken for Righteousness p. 153 c. Righteousness inherent and justifying 504 505 Rings of the Altar what and for what use 33 34 Robbers were very numerous among the Jews and did strange mischiefs how there came to be so many of them 267 268 362 Rock for Christ not Peter 205 Roman Empire when it began p. 388 389. When and how it was measured p. 389. When and how taxed 389 390 Romanists and Jews how they may be said to be yoak-fellows 1110 Romans there were Garisons of them dispersed over the Land of Israel what they were p. 324. The Romans are brought in by the Jewish Writers owning themselves and boasting of their being the Children of Esau or Edom and shew that Esau ought to rule over Jacob. p. 694 695. The Epistle to the Romans when and where it was written by Saint Paul 1051 Rome is put for Edom. p. 292. Rome guilty of our Saviours death as much as Jerusalem p. 1109. It is also guilty of Apostasie p. 1110. Part of the character of Rome at this time as referring to England p. 1165 The proper Name of Rome say Roman Historians is a Secret p. 1165. The Tutelar Deity of it also unknown p. 1166. Rome is the Devils Seat his Deputy and Vicegerent p. 1166. Rome commissioned by the Devil to fight against Christ his Religion and People p. 1166 1167. When first and last spoke of in Scripture p. 1168. Rome Heathen could not be Antichrist because the character of Antichrist is Apostasie p. 1168. Rome Papal hath exceeded Rome Heathen p. 1169. Rome is ever spoken of in Scripture with a black and dismal character p. 1199. Rome and the Religion thereof comes very near to Judaism p. 1200. Whether a Man can be saved in the Faith that is in the Religion of Rome doubted p. 1202 Rome compared with the Old Jerusalem State 1200 Rule God's extraordinary Actings are not Mens ordinary Rule 1276 Rulers the false Logick of those who are for no Rulers over them but King Jesus refuted 1060 S. SABBATH when it ended p. 166 167. The Jews ate nothing on the Sabbath till the Morning Prayers of
value upon the thing above all the gifts of them that offered CHAP. XIII VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the Mount of Olives over against the Temple THE a a a a a a Middoth cap. 1. hal 3. East gate of the Court of the Gentiles had the Metropolis Shushan painted on it And through this gate the High Priest went out to burn the red Cow And b b b b b b Cap. 2. hal 4. All the Walls of that Court were high except the East Wall because the Priest when he burnt the red Cow stood upon the top of Mount Olivet and took his aim and looked upon the gate of the Temple in that time when he sprinkled the blood And c c c c c c Parah cap. 3 hal 9. The Priest stood with his face turned Westward kills the Cow with his right hand and receives the blood with the lest but sprinkleth it with his right and that seven times directly towards the holy of Holies It is true indeed from any Tract of Olivet the Temple might be well seen but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against if it doth not direct to this very place yet some place certainly in the same line and it cannot but recal to our mind that action of the High Priest VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not troubled THINK here how the Traditions of the Scribes affrighted the Nation with the Report of Gog and Magog immediately to go before the coming of Messiah d d d d d d Beresh Rabb §. 41. R. Eliezer ben Abina saith When you see Kingdoms disturbing one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then expect the footsteps of the Messiah And know that this is true from hence that so it was in the days of Abraham for Kingdoms disturbed one another and then came redemption to Abraham And elsewhere e e e e e e Bab. Sanhedr fol. 95. 2. So they came against Abraham and so they shall come with Gog and Magog And again f f f f f f Ibid. fol. 97. 1 The Rabbins deliver In the first year of that week of years that the Son of David is to come shall that be fulfilled I will rain upon one City but I will not rain upon another Amos IV. The second year The Arrows of famine shall be sent forth The third The famine shall be grievous and men and women and children holy men and men of good works shall dye And there shall be a forgetfulness of the Law among those that learn it The fourth year Fulness and not fulness The fifth year Great fulness for they shall eat and drink and rejoyce and the Law shall return to its Scholars The sixth year Voices The Gloss is A fame shall be spread that the Son of David comes or they shall sound with the trumpet The seventh year Wars and in the going out of that seventh year the Son of David shall come VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the beginnings of sorrows ESâ—i LXVI 7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Before she travailed she brought forth before the labour of pains came she was delivered and brought forth a male Who hath heard such a thing c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Does the earth bring forth in one day or is a Nation also brought forth at once For Sion was in travail and brought forth her sons The Prophet here says two things I. That Christ should be born before the destruction of Jerusalem The Jews themselves collect and acknowledge this out of this Prophesie g g g g g g Hieron a 〈◊〉 side lib. 1. contra Iudâ—os cap. 2. It is in the Great Genesis a very antient book thus R. Samuel bar Nahaman said Whence prove you that in the day when the desâ—ruction of the Temple was Messias was born He answered From this that is said in the last Chapter of Esaiah Before she travailed she brought forth before her bringing forth shall come she brought forth a male child In the same hour that the destruction of the Temple was Israel cryed out as though she were bringing forth And Jonathan in the Châ—ldee translation said Before her trouble came she was saved and before pains of child-birth came upon her Messiah was revealed In the Chaldee it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A King shall manifest himself In like manner in the same Book R. Samuel bar Nahaman said It happened that Elias went by the way in the day wherein the Destruction of the Temple was and he heard a certain voice crying out and saying The holy Temple is destroyed Which when he heard he imagined how he could destroy the World but travailing forward he saw men plowing and sowing to whom he said God is angry with the World and will destroy his house and lead his children Captives to the Gentiles and do you labour for temporal Victuals And another voice was heard saying Let them work for the Saviour of Israel is born And Elias said where is he And the voice said In Bethlehem of Judah c. These words this Author speaks and these words they speak II. As it is not without good reason gathered that Christ shall be born before the destruction of the City from that clause Before she travailed she brought forth before her bringing forth came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pangs of travail she brought forth a male child so also from that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Is a Nation brought forth at once for Sion travailed and brought forth her children is gathered as well that the Gentiles were to be gathered and called to the faith before that destruction which our Saviour most plainly teacheth ver 10. But the Gospel must first be preached among all Nations For how the Gentiles which should believe are called the Children of Sion and the Children of the Church of Israel every where in the Prophets there is no need to shew for every one knows it In this sense is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangs or sorrows in this place to be understood and it agrees not only with the sense of the Prophet alledged but with a most common phrase and opinion in the Nation concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sorrows of the Messiah that is concerning the calamities which they expected would happen at the coming of the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Sanhedr fol. 98. 2. Ulla saith the Messias shall come but I shall not see him so also saith Rabba Messias shall come but I shall not see him That is he shall not be to be seen Abai saith to Rabba Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because of the sorrows of the Messias It is a Tradition His Disciples asked R. Eleazar What may a man do to be delivered from the sorrows of Messias Let him be conversant in the Law and in the works of mercy The Gloss
that is before us and it is a thing that may be wondrous in our Eyes and we can never meditate too much upon it That God should rejoyce over a repenting sinner with Oh! this my Son was dead and gone but he is alive and found again That Christ should rejoyce with Oh! this my sheep was wandred and quite lost but here he is found out and brought back again And that the Angels should rejoyce with Oh! here is a poor Groat that was quite lost and gone but now found and recovered again Certainly these are strange things to hear and who could have believed such a report but that word of it is brought from Heaven by him that came to reveal the will of the Father which is in Heaven Upon the hearing of it whether shall we first stand to admire the wondrous goodness of God Christ and Angels or to consider the admirable excellency and virtue of repentance that comes off so happily and comfortably with the rejoycing of God Christ and Angels When we rank Angels so roundly with Christ and God it is only in reference to the particular we are speaking of their rejoycing for the Conversion of a sinner For who else knoweth not the great distance between them as between the Creator and Creatures But in reference to the subject before us let us consider these two things of them I. That their Wills are so intirely agreeing with the Will of God that they can will nothing but as he willeth Their Dial goeth exactly with his Sun and their Will set only by His Psal. CIII 20. They do his Commandments and harken to the voice of his words And they cannot go a hair bredth from it to the right hand or left That is the fair Copy we have before us in that petition when we pray Thy will be done on Earth as it is in Heaven So that what God mindeth towards the good of men they do the like Doth he desire the salvation of men They do the same Doth he look and wait for any mans repentance They do so also Doth he rejoyce for a sinners conversion They rejoyce also And that II. Not only out of their intire agreement with the Will of God but also out of their intire love of Men. They are Ministring-spirits for the good of them that shall be saved Heb. I. ult And they do their Ministration most willingly and readily and out of intire love and desire of the good of men Guess them by their contrary the Angels that fell The Devils seek the mischief of man all that they can the good Angels seek his good The Devils do heartily desire that all men might be damned the good Angels desire that all may be saved The Devils rejoyce in any mans Perdition the good Angels rejoyce for his Conversion And they willingly and readily attend upon men for that end as God doth appoint them and they require no pay or reward for their attendance more than the mans amendment and repentance and that he would do as God would have him The Papists will tell you of worshipping Angels and the Apostle tells you there were some so deceived as to worship Angels Col. II. 18. But will you hear what an Angel himself saith upon that point Read Rev. XXII 8 9. I fell down to worship before the feet of the Angel which shewed me these things Then saith he unto me See thou do it not For I am thy fellow servant and of thy brethren the Prophets and of them which keep the sayings of this book Worship God Yes that is all they desire for their attendance about us Let us worship God fear God serve God and they account themselves very well paid Their Will is so intirely resolved into the Will of God that they desire no more for all their service than that our Will might be resolved so too And their love and affection is so intire to man that for their Ministration they desire no better pay than that man would love God for his own everlasting good Therefore though Angels be infinitely below God as being his creatures and though they cover their faces before God Esa. VI. as owning themselves so infinitely below him yet when the good of man is the business that is transacted as the seeking of his good rejoycing for his good it is no wonder if Angels be also named with God and Christ in some concurrence for such a thing But in what sense are we to understand God and Christ and Angels rejoycing at a sinners repentance Are they subject to such a kind of passion and such a change of passion and affection as we are Consider the contrary As God is said to rejoyce at sinners repentance so he is said to be grieved at their sinning and impenitency Psal. LXXVIII 40. and XCV 10. and Ephes. IV. 10. c. Now is their such a change in God as one while to be grieved another while to rejoyce one while to be sad another while to be glad This is for such changeable things as we are that are twenty things in an hour but not for the Lord of Hosts with whom is no change nor shaddow of turning But these expressions are used concerning God the things themselves Joy and Grief being so well known to us that from these known things we might judge how God looks upon sin and impenitency and how he looks upon repentance how the one takes with him and how the other Joy is the highest expression of our Contentment and being well pleased for it speaks that we have sped of that contentment we desired For consider of these three degrees Desire Hope and Joy There is a thing that would give us contentment if we could obtain it and thereupon we desire it Hope to obtain it doth somewhat add to the contentment and doth warm the Desire after it But Joy comes when we have obtained it Our joy is in our enjoying that content we desire So that by God Christ and Angels rejoycing at a sinners repentance is expressed how great contentment and satisfaction and well pleasing a sinners repentance is to them It is that that they have mainly and earnestly desired and now when it is obtained oh how contentive and well pleasing is it to them I have now found the Sheep that I long looked for I have found the Groat that I long desired to find and my lost Son that I have long longed for his return is now come safe home again There is nothing more desireable to God Christ and Angels than a sinners repentance Let that be the first thing that we spend our present thoughts upon Wine glads God and Man Judg. IX So Repentance glads God and Angels I remember that Job XXXVIII 7. where there is mention of the creation of the World and of laying the foundation of the Earth and the corner stone of it and then it is said The morning Stars sang together and all the sons of God shouted for joy
The whole Quire of Angels sang and shouted for joy to see that great work of the Creator to go so wonderfully And it was worthy of all their shouting and singing and rejoycing But here is a business that God himself joyns himself with the Quire and rejoyces and triumphs with Angels too And what can move God and Christ and Angels to rejoyce but this Think seriously of this question What could move them to rejoyce but only this Look all the World through and think what in it might move joy in Heaven but this Gold and silver and wealth and earthly pomp is but a drug as we say reputed there And bring tidings of that and what is that to Heaven That that we so dote on that we are ready to venture Soul Body Eternity all for i. e. the pelf and prosperity of the World offer it to God Christ Angels or glorified Spirits by bags barns by heaps by mountains what are all these to Heaven As much despised as Earth is below Heaven No it could be none of these earthly treasures that moved the joy of Heaven nothing but the repentance of a sinner Most true God and Christ would be never the less blessed and holy and glorious if never man in the World should repent For God receiveth no addition from man but man from God And the blessed Angels would be never the less blessed and happy if never Person should repent For their happiness is Primitive and Original to them and not Accidental If all the World were in Hell what were God less in Majesty and Glory And what were the Angels less in blessedness and purity And therefore it is the more ravishing a consideration that God and Angels should rejoyce when any come to Heaven But the Repentance and Salvation of men is not a thing that God could not be without For he was the same God before there was a World that he will be for ever Nor is it a thing the Angels could not be without For the Angels were what they are before man was in being But God would not Angels would not be without mens repentance and salvation and as I may say with reverence they are not satisfied will not be satisfied without mens salvation The principle of this desiring is in the goodness of their own will not in any pinching urgency in their own want A poor miserable begger a poor miserable prisoner that the one should come to a better estate and the other obtain his liberty if we have any whit Divine or Angelick hearts we should wish it should be so and we should rejoyce if it were so but this not out of any pinching need we have of the bettering of their estate for we are not the worse while they are in poverty and prison and we should not be bettered by their being out But something within of Love Charity Pity and Goodness is that that moves us to desire their bettering at least should do And how many inward Principles as with reverence I may call them there are to move God and Christ and Angels so to desire mans repentance the way to his salvation not a small time would serve to discourse I shall only observe these two things concerning it First God created the World for Man and Man in the World more especially to shew and communicate his Goodness Consult Psal. CXXXVI and it will inform that the bottom of Gods design in creating all things was to impart his Mercy He made the Heavens Why Because his Mercy endureth for ever He stretcheth the Earth upon the Waters Why Because his Mercy endureth for ever That made two great Lights Because his Mercy endureth for ever c. Shewing all along that that which moved God to create the World was Mercy and because he would impart Mercy to the Creature especially Man for whom he created all things It is true that he Created the world to shew his Eternal Power and Godhead and so the Apostle intimates Rom. I. 20. But he created the World more especially to shew that which he meant to communicate which was his Mercy whereas his Eternal Power and Godhead he cannot so communicate But Secondly By the fall of man the brave workmanship and design of God is ruined Man that he created to be his servant is now become the Devils bondslave and he to whom he intended his mercy hath now utterly lost his mercy and is under the worst of misery Satan hath now got the day and all is his own but the Zeal of the Lord of Hosts will not suffer it Mercy doth not forsake poor man in misery but doth double it self and become Grace Mercy had made him of a condition happy Grace restores him from a condition miserable Mercy had made him able to do for himself and when that was lost Grace raiseth up Christ to do and suffer for him Mercy had made him partaker of the Divine Image Grace makes him partaker of the Divine Nature There is a Principle in God as I may call it that cannot but be moving for the good of man And a Principle in Angels that cannot but delight in that Principle of God I say that cannot but be moving when indeed the wheel that stirs all and necessitates that notion is only the goodness of God and the Love of Angels to Men. As the moving so the reason of the moving is within themselves Object Why then are not all men saved If there be such an essential moving in God for the good of Man why do not all men partake of that goodness And if such joy in Heaven for a sinners repentance why doth not God bring all the World to repentance For if he would he could do it and if he so delight in it why doth he not do it Answer I remember the saying of the Prophet The Lord is pleased for his righteousness sake to magnifie the Law and make it glorious As the Lord is pleased to magnifie his Grace in mans Salvation so God is pleased to magnifie the means of Grace and that man should magnifie the means of Grace or no Salvation God never intended that men should leap into Heaven without more ado but that they should take Jacobs ladder the means that he hath appointed to get up thither In that opposition that God sets in the Prophet betwixt his ways and mens ways Are not my ways equal are not your ways unequal he plainly directs to take his ways whosoever intends to come to him For it is not mans ways it is no other way that will bring to him Now the means of Grace and Salvation we may distinguish into what God hath afforded for mans direction and forewarning and what a man is to practise according to that direction The Word and Ordinances of God is that that God hath afforded for direction and forwarding And for the Practical means I shall mention but these three instead of more A mans striving to get clear from Satan his labouring to
them was the greater matter whether of them the greater work Was not the Resurrection Not indeed in regard of the Power that effected both but in regard of the effect or concernment of man 1. By his Resurrection he had destroyed him and that that had destroyed the Creation viz. Sin and Satan and did set up a better world a world of Grace and Eternal Life 2. Had it not been better that Man as he now was sinful had never been created than Christ not to have risen again to save and give him life As it was said of Judas It were better if he had never been born so it were better for sinful men if they had never been born than that Christ should not have been born from the dead to restore and revive them Observe that the Resurrection of the Heathen from their dead condition took its rise and beginning from the Resurrection of Christ as Christ himself closely compares it from the example of Jonahs rising out of the Whales belly and converting Nineveh To that purpose is that prophesie Esai XXVI 19. Thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in dust The dead Heathen that had lain so long in the grave of sin and ignorance when Christs body rose had life put into them from that time and they rose to the life of grace For by his Resurrection he had conquered him that had kept them so long under death and bondage Now was it not most proper for the Church of the called Heathen to have a Sabbath that should commemorate the cause time and original of this great benefit accruing to them A SERMON PREACHED upon EXODUS XX. 12. Honour thy Father and thy Mother that thy days may be long in the Land which the Lord thy God giveth thee THIS is the First Commandment of the Second Table and it is the first with promise Eph. VI. 2. Why it is the first of the second Table the reason is easie because when the second Table teaches our duty towards our Neighbour it is proper to begin with the Neighbour nearest to us such is our Father and Mother and with the Neighbour to whom we owe most peculiar Duty as we do to those that are comprehended under this title of Father and Mother But why this is called the First Commandment with promise is not so easie to resolve The difficulties are in these two things I. Because that seems to be a promise in the Second Commandment Shewing mercy unto thousands c. II. And if it be to be understood the first of the Second Table that hath a promise annexed unto it that is harsh also because there is no other promise in the Second Table and the First Commandment with promise argues some other Commandments with promise to follow after Now to these difficulties I Answer First That in the Second Commandment is rather a description of God than a direct Promise A jealous God visiting the iniquity of the Fathers upon the Children c. and shewing mercy unto thousands of them that love me As much Gall is mingled there as Honey as dreadful threatnings as comfort and therefore not to be looked on as a clear promise but as an argument and motive to Obedience taken from both mercy and judgment Secondly It is true there is never a promise more in the Second Table that comes after this but there are abundance of promises after in the rest of the Law And so may this be understood it is the First Commandment with promise in the whole Law from the Law given at Sinai to all the Law that Moses gave them afterwards And the first promise in the Law given to Israel is the promise of long life That thy days may be long in the land which the Lord thy God giveth thee So that here especially are four things to be spoken to I. The nature of the promise that it is a temporal promise concerning this life II. The matter of the promise Length of life in the Land which the Lord thy God giveth thee III. The suitableness of the Promise to the Command Honour thy Father and Mother that thy days may be long c. IV. The extent of the Promise to all that keep the Commandment Which four heads will lead us to the consideration of several Questions The first leads us to this Observation That the Promises given to Israel in the Law are I. most generally and most apparently promises temporal or of things concerning this life First look upon this Promise which is first in the Law and whereas it may be construed two ways yet both ways it speaks at first voice or appearance an earthly promise There may be an Emphasis put either upon Thy days shall be long or upon Thy days long in the land Honour thy Father and thy Mother that thy days may be long that thou mayst have long life Or Honour thy Father and thy Mother c. That thou mayst have long possession of the Land which the Lord thy God giveth thee and mayst not be cast out of it as the Canaanites were before thee Now take it either way what speaks it else but a temporal promise and that that refers to this life and to our subsistence in this world And so look upon those promises that are in Levit. XXVI and Deut. XXVIII and you find them all referring to temporal and bodily things And hereupon it may be observed that you hardly find mention of any spiritual promises especially not of eternal in all Moses Law No mention of Eternal Life joys of Heaven Salvation or Everlasting glory none but of things of this life Hence it was that the Sadducees denyed the Resurrection and the world to come because they only owned the five Books of Moses and in all his Books they found not mention of any such thing And therefore when our Saviour is to answer a Cavil of theirs against the Resurrection Mark XII 18 c. observe what he saith vers 26. Have you not read in the Book of Moses c. For he must prove the thing out of Moses to them or they would take it for no proof And observe also how he proves it by an obscure collection or deduction viz. because God says I am the God of Abraham the God of Isaac and the God of Jacob. Therefore they lived though they were dead Which he would never have done had there been plain and evident proof of it And which if there had been they could never have denyed it And that which we are speaking to that the promises of the Law are of temporal things is also asserted by that Heb. VIII 6. He is the Mediator of a better Covenant established upon better promises If the promises of the Law had been Heavenly promises there could not have been better promises Had they been of Grace and Glory there could not have been better promises but those of the Law were