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
glorifie his divine power and authority in shewing his command and disposal that he had over the Sabbath Therefore whereas his pleading My Father worketh hitherto and I work does answer most directly but to one objection that lay against him namely for healing on the Sabbath yet doth it satisfie the other sufficiently which was his command to the man to carry his bed for he that wrought in other things with the same authority that the Father worketh he also hath the same authority over the Sabbath that the Father hath who as he ordained it so can he dispense with it as pleaseth him Now Christ in this command cannot be conceived to have intended to vilifie the Sabbath as it was a day of rest or to lay that Ordinance of keeping such a day of rest unto the Lord in the dirt but he that was to alter the Sabbath to a new day and in that equality of working which he had with the Father he was to set a new Sabbath day upon the finishing of the work of Redemption as the Father had done the old upon the Creation and therefore as in preface to such a thing he both giveth such a command and pleadeth for what he had done from his divine authority as beginning to shake the day which within two years was to be changed to another The proof of the divine institution of the day of the Christian Sabbath may be begun here Vers. 19. The Son can do nothing of himself but what he seeth the Father do 1. By the Son in this place and in the discourse following we are to understand not the second person in the Trinity simply and solely considered in his God-head which while some have done they have intricated these words with endless and needless scruples but the Son as he stood there before them when he speaketh these words namely as the Messias God and Man and so he himself doth teach us to understand it at vers 27. The Father hath given authority to the Son to execute Judgement because he is the Son of man 2. The terms of Father and Son do not only speak that relation of the Father and the Son in the God-head which doth peculiarly regard the eternal generation of the Son begotten of the Father and the mutual and natural notion of Fatherhood and Sonship that is betwixt them by that generation but it more singularly referreth to the several or distinct managings of the Father as to the affairs of the old Testament and the Son as to those of the new For though it is most true and undeniable that the Father in times of the old Testament did work by the Son in his dispensations to the Church and World as by him he made the World and him he made Lord of all things yet was his acting by the Son in the times of the new Testament infinitely more apparent and discernable because the Son appeared in humane and visible shape the Messias sent of God God blessed for ever and did great and powerful things parallel to any done by the Father in the administration of the old Testament And this construction of the Relative terms Father and Son the very scope of Christs discourse doth call upon us to make and the particulars of it as we come to take them up will help to clear unto us and confirm For 1. the matter that Christ was pleading now about which was concerning his present demeanour towards the Sabbath needeth not so much a discourse to tell the Jews how far the second person in the Trinity simply considered as God could act of himself or how far he received his activity from the first Person or how far the first person shewed his Counsels to the Second as to shew how far the Lord gave power and imparted himself unto the Messias and how far he in his Kingdom and Administrations did come neer to the Lord in his For 2. the Jews were not so well acquainted with the distinction of the Persons in the Trinity the first and the second as they were with the distinction of the Father or the Lord that had ruled in the world hitherto and the Massias that in his time should be the King and Ruler by the Lords appointment and it was proper for Christ to speak to them so as they might best understand him and so he doth according to their own distinction which indeed was most true and proper And 3. Observe the whole speech of Christ throughout this Chapter and you find it divided into these two parts 1. To shew what was the power and acting of the Messias to vers 31 32. and 2. to prove and evidence that he was he Not so much to shew what is the power and acting of the second Person in the Trinity simply considered in his Godhead and compared with the first nor so much to prove that he was the second Person in the Trinity as to shew and to prove himself to be the Messias 3. When he saith therefore The Son can do nothing of himself he meaneth that the Messias cometh not in his own power though the second person in Trinity be Omnipotent but he is sent and hath his Commission from God the Father as he doth continually both in this speech and in other places inculcate that the Father sent him As he is the Son of God he is all powerfull in his nature and as he is the Messias he hath all power put into his hand by the Father and yet he saith He can do nothing of himself because he owns the appointment by which he was sent as Messias by the Father He could do all things of himself as he was God but he could do nothing of himself as he was Messias because he was a servant and bare that Office upon the designment And therefore the Arrians were miserably wide and wilfully blind when they produced these words of the Son himself to infringe the glory of the Son and to prove him not equal to God the Father not distinguishing what a Child might have done betwixt his divine Nature which could do all things and his Mediatorial Office which could not do but what he that sent him had appointed In the former they might have owned infinite power and in the latter infinite obedience for it was not imperfection in him that he could do nothing of himself as Messias but it was perfection of obedience and compliance to the will of him that sent him and this does not only argue the readiness of his will but the impeccableness of his nature for he could do nothing of himself but his actings were wholly and necessarily wrapped up in the Will of God 4. Now to apply this part of his speech to the occasion of his present plea He had done a great miracle and he had as they thought violated the Sabbath and he was especially to speak unto the latter for thereupon lay his accusation and he argueth that he had not done
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
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
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
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
Father had sent among them as vers 38. Him ye believe not vers 40. Ye will not come to me vers 43. I am come in my Fathers name and ye receive me not whereas another coming in his own name ye will receive c. And for this might he deservedly make a return of their contempt of him to the Father which sent him by praying and complaining to God against them but Think not that I will accuse you c. Did they think of any such thing Or did they regard whether he accused them to God or no Answ. 1. There might be places alledged out of their Talmudical writers in which they bring in the Messias sometimes complaining against his generation and it is their confession that in the generation when the Son of David should come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there should be accusations against the Scholars of the Wise Cetuboth in Gemar ad fin 2. It might be supposed they measured the temper of Christ by their own dispositions or by common humane manners He was now before the High Court from which whither should he appeal if he be wronged by it but to God And so would passionate and meer men be ready to do and pray to God against and they might judge that he would be of the same temper and practice But 3. Our Saviours meaning is that he needed not to accuse them to the Father for disregarding him though the Father had sent him for they had their accuser already even Moses in whom they trusted Not the person of Moses accusing them but his doctrine As when the Apostles are said to sit on twelve thrones judging the twelve Tribes of Israel it meaneth by their doctrine and not in their persons They trusted in Moses doctrine as looking to be justified by the works of the Law whereas his doctrine tended all along to drive men to Christ. And therefore a just accusation lay against them even in his writings which mainly aimed to shew justification by Christ when they taking on them to be so observant Scholars of Moses yet utterly disregarded and refused him whom Moses had clearly chiefly and solely proposed as the main and ultimate end of his Law And so our Saviour in these words doth apparently aver the Law of Moses to be a doctrine of Faith The End of the Third Part. A Few and New OBSERVATIONS UPON THE BOOK OF GENESIS THE Most of them Certain the rest Probable all Harmless Strange and rarely heard of before ALSO AN Handful of Gleanings OUT OF THE BOOK OF EXODUS By JOHN LIGHTFOOT D. D. LONDON Printed by W. R. for Robert Scott Thomas Basset John Wright and Richard Chiswell MDCLXXXII A Few and New OBSERVATIONS UPON THE BOOK OF GENESIS CHAP. I. THE Scripture the Word of Knowledge beginneth with the Story of the Creation because first the first step towards the knowledge of God is by the Creature Rom. 1. 20. Secondly the Story of the Creation pleadeth for the justice of God in planting and displacing of Nations as he pleaseth since the Earth is his own and he made it Thirdly the Resurrection is taught by the Creation and the end of the world from the beginning for God that made that to be that never was can much more make that to be that hath been before namely these our Bodies Heaven and Earth Center and circumference created together in the same instant and clouds full of water not such as we see made by evaporation but such as are called the Windows or Cataracts of Heaven Gen. 7. 11. 2 Kings 7. 19. Mal. 3. 10. created in the same instant with them vers 2. The earth lay covered with waters and had not received as yet its perfection beauty and deckage and that vast vacuity that was between the convex of those waters and the concave of the clouds was filled as it were with a gross and great darkness and the Spirit of God moved the Heavens from the first moment of their Creation in a circular motion above and about the earth and waters for the cherishing and preservation of them in their new begun being v. 3. Twelve hours did the Heavens thus move in darkness and then God commanded and there appeared light to this upper Horizon namely to that where Eden should be planted for for that place especially is the story calculated and there did it shine other twelve hours declining by degrees with the motion of the Heavens to the other Hemisphere where it inlightned other twelve hours also and so the first natural day to that part of the world was six and thirty hours long so long was Joshua's day Josh. 10. And so long was our Saviour clouded under death Vers. 6. When the light began to set to the Horizon of Eden and the evening or night of the second day was come God commanded that the Air should be spread out instead of that vacuity which was betwixt the waters upon the Earth and the waters in the clouds and in four and twenty hours it was accomplished and the Air spread through the whole universe with the motion of the Heavens In this second days work it is not said as in the rest that God saw it good because whereas this days work was about separation of waters they were not perfectedly and fully parted till the waters which covered the Earth were couched in their channels which was not till the third day and there it is twice said that God saw it good once for the intire separation of the waters and again for the fructification of the ground Vers. 9. In the new created Air the Lord thundered and rebuked the waters Psal. 104. 7. So that they hasted away and fled all westward into the channels which the Lord had appointed for them And still as they flowed away and dry land appeared the Earth instantly brought forth Trees and Plants in their several kinds This production was only of the bodies and substances of them for their verdure and maturity was not till the sixth day And now was Eden planted with the bodies of all trees fit for meat and delight which by the time that Adam is created are laden with leaves and fruit Vers. 14. The Moon and some Stars created before the Sun She shone all the night of the fourth day in her full body and when the Sun appeared in the morning then was her light augmented yet her body obscured from the World till the sixt day at even which was her prime day and she shewed her crescent and gave light to Adam who was but newly got at that time out of the darkness of his fall by the lustre of the promise Vers. 21. Whales only of all brutes specified by name to shew that even the greatest of living creatures could not make it self Vers. 25. Beasts wild and tame created and all manner of creeping things and the World furnished with them from about Eden as well as with men of clean beasts were seven created three
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
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
the other Abarbinel disputing concludeth thus a a a Abarbinel in Exod. 12. fol. 151. that it lay in this because it signified unto them the hastiness of their coming out of Egypt insomuch that they had not time to leaven their bread as Exod. 12. 39. and he addeth withal that in those hot Countries bread will not keep above a day unless it be leavened so that the command of unleavened bread might read unto them in that respect a Lecture of dependance upon Providence when they were enjoyned to forsake the common and known way of preserving their bread and to betake themselves to a way extraordinary and unsafe but only that they had the Command of God and his Injunction for that way and they must learn to live by the word of God The Jews to meet with this Command that was so exceeding strict and to make sure to provide for its observance soon enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b Talm. in Pesachin per. 1. Did on the fourteenth day while yet there was some light make search for leaven by the light of a Candle Thus is the Tradition in which by the light of the fourteenth day their Glossaries tell us that we must understand c c c R. Sol. Gloss. R. Alphes in Pesach per. 1. Maym. in Hâ—amets â—matsah per. 2. the thirteenth day at even when it began to be duskish and candle-lighting The rubrick of the Passeover in the Hebrew and Spanish tongues renders it in Hebrew Letters but in the Spanish Language thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 En entrada di quatorze del mez de Nisan d d d Seder Haggadah Shel Pesach fol. 1. At the entrance of the fourteenth day of the Month Nisan they searched for leaven in all the places where they were wont to use leaven in Barnes Stables and such out houses they needed not to search even in holes and cranies and that not by light of Sun and Moon or Torch but by the light of a wax candle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 con candela di cera And the reason why they used a Candle rather than any other light was e e e R. Alphes ubi supr because it is the fittest for searching holes and corners f f f Tosapht in Pesach per. 1. and because the Scripture speaketh of searching Jerusalem with Candles g g g Seder Haggadah ubi supr After the evening of the fourteenth day was come in which was after Sun setting they might not go about any work no not to the study of the Law till they had gone about this search therefore h h h Maym. ubi supr there was not so much as Divinity Lectures that evening lest they should hinder that work i i i Id. ibid. cap. 3. Seder Haggad â—â—isâ—p Before he began to search he said this short ejaculation Blessed be thou O Lord our God the King everlasting who hath sanctified us by his commandments and hath enjoyned us the putting away of leaven And he might not speak a word betwixt this praying and searching but must fall to work and what leaven he found he must put it in some box or hang it up in such a place as that no Mouse might come at it And he was to give it up for nul in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the leaven that is within my Possession which I have seen or which I have not seen be it null be it as the dust of the earth SECT II. The passages of the forenoon of the Passeover day WHen the Passeover day it self was now come which the New Testament commonly called the first day of unleavened bread from their custom newly mentioned but the Jewish Writers do ordinarily call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Passeover eve some part of the People made it a Holiday by ceasing from bodily labour all the day long and others made it but half holiday by leaving work at noon a a a Talm. in Pesach per. 4. c. the Talmud relates that in Galilee they left work all the day long from morning till night but in Judea that they wrought till noon and then gave over which may seem somewhat strange that those further off were so observant of the Passeover and those nearer hand were so much less but the reason is this because in Galilee those that were at home on that day had nothing else to do towards the Passeover but only to meditate upon it and rest from labour in honour of it but those in Judea it may be they travelled all forenoon to get up to Jerusalem or had some work to do towards the forwarding of the Passeover or to dispatch that they might follow their Passeover work the better It is in dispute in the place cited immediately before concerning resting from labour on this day that we have in hand and it proves a controversie between the schools of Shammai and Hillel whether they should not also rest from labour the night before but at last the determination comes so low as that it gives liberty to works that were begun on the thirteenth day to be finished on the fourteenth nay yet lower that where the custom was to leave off work for all day there they should leave work and where it was the Custom to work till Noon there they should do according to the Custom But whatsoever they did in this case cease from their labour in the forenoon or cease not one work they must not fail to do and that was to cast out and put away leaven out of their houses this day as they had searched for it the night before and that it might not be seen nor found amongst them The Law indeed concerning this work doth pitch upon the fifteenth day for the doing of it as if it were soon enough to do it on the fourteenth day at Even Exod. 12. 18 19. but the Jews do not impertinently observe that the expelling of leaven was by the Law to be before the time wherein the eating of it was forbidden b b b Maym. in Hbamets umats per. 2. For whereas it is said on the first day you shall put leaven out of your houses their tradition taught them that by the first is meant the fourteenth day And a proof for this there is from what is written in the Law Thou shalt not kill the bloud of my sacrifice with leaven that is Thou shalt not kill the Passeover whilest leaven is yet remaining non the killing of the Passeover was on the fourteenth day in the afternoon On this fourteenth day therefore for a good part of the forenoon they might eat leaven or leavened bread and c c c Pesach per. 2. in Mishu. might give it to any Bird or Beast or might sell it to a stranger but the fixing of the certain time is not without some debate d d
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
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
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
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
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
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
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
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
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-Sabbath-day sabbath-f sabbath-f sabbath-f sabbath-f sabbath-f sabbath-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-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-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-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
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
that what he undertook was a great Work that it was Magnum mentis opus nec de Codice paranda Attonitae And now he betakes himself in good earnest to these obstruse and perplexing Studies He defrauds himself of his rest and ease withdraws from his Friends and abstracts himself from the World and all Secular intanglements and early and late pursues his wise and worthy End His Motto seems to have been for we find it written in one of his Note Books under his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting his resolution to rise up early and sit up late in the pursuit after knowledge Our Author had not the helps of Tutors to instruct him in these Studies he had not the time of Students in the Universities who need take no care for their dayly bread He had not the advantage of Books and learned Society which those Men have who live in Cities nor had he the advantages of Wealth or Dignities to provide himself of helps nor interest in great Persons who might have encouraged his Studies and yet when he appeared in the World he gave the greatest proofs of his abilities He drew after him the Eyes of the Learned part of the Kingdom and exceeded far the expectation of all Men. What would not our Author have done if he had had the advantages which he wanted Had he been assisted by States and Kingdoms encouraged with a supply of all Foreign helps excited by some great Rewards placed in a better Light directed in his first attempts and Studies by the wisest Guids and Masters which the Age could afford He was not only a Man of great Learning and exemplary Diligence but of great Modesty and Humility and Gratitude and Candor He did not swell with pride upon the account of his Learning or his Labours He was far removed from any great opinion and conceit of himself or a low and mean one of his neighbour Those who knew him will confess this Indeed he was so far from thinking highly of himself and his own performances that some Men have thought him extream and something faulty and that he did not value himself as he ought to have done There did not perhaps live in the World a Man of more profound humility than our Author was A Man ready to hear others speak willing to be put in mind of any thing that was a mistake or slip full of the sense of another Mans worth and without a just sense of his own The most grateful and modest Man and of the greatest Candor and Humanity and sweetness of Temper our Author was He died at Ely Decemb. 6. 1675. To the great loss of the whole Kingdom and particularly of the Inhabitants of Munden to whom he was a Father a diligent Pastor and a bountiful Friend Among them he spent the greatest part of his time for many years He was not at ease when he was absent from his Flock It was not the Fleece he regarded but the Sheep They had also a great regard for their Shepheard they gladly heard his Voice and did not go astray in his time Thus I have given some short account of this excellent Man and of his useful Life in the World He lived to great purpose died much lamented and hath left us who survive an excellent Example God grant that we may closely and vigorously follow every thing that in our Author or any others was Virtuous and Exemplary we shall in due time reap if we faint not An APPENDIX or COLLECTION of some more Memorials of the Life of the Excellent Dr. John Lightfoot most of them taken from Original Letters or MSS. of his own I. Concerning the Occasion Reason and Method of his undertakings in Harmonizing the NEW TESTAMENT THE Original cause of those Books of Harmony that this excellent Man published at several times was an ardent Love of the Holy Scriptures which put him upon an earnest search into them that if possible he might at length arrive to a true and sure understanding of them This account he gives of himself * Ep. before his Hor. Hebr. upon 1 Cor. It was neither arrogance nor rashness that made me employ my self in these obscurities but a studious mind breathing after the knowledge of the Scriptures and something restless when in difficult places it knew not where to fix And that he might read the Scriptures with the better advantage this was his constant course in his private use of them to take the Bible before him and to read it according to the proper Order of its Times and Stories always carefully observing where the method of it is direct and where transposed and how and where to place those transpositions This as he somewhere tells us he proposed to himself and practised many years together By which he gathered no little help for the apprehending the right sense of those Holy Pages This encouraged him not only to proceed still in that method himself but seriously to recommend it unto others And for the helping and furthering all pious Students of Holy Scriptures he resolved to communicate this his Course by publishing an Harmony for the use of all And now he bends all his Study and Thoughts to do this fully and exactly so as it might answer the Religious and good ends he intended it for Vast and long pains it cost him for the Course of his Studies was employed in elaborating to use his own most true expression the Harmony of the four Evangelists And both Nature and Providence assisted him in this noble intended Work For he was naturally of a stronge and hail constituion and his lot fell to be seated in a private Country Living free from noise and secular business and importunate Visits Here in his beloved Study built by himself in the midst of a Garden he plods hard at it night and day and for divers years allowed himself but some few hours in the night for sleep And the Scheme he drew out and propounded to himself for the method of this great and useful work was I. * Vid. Ep. to the Harmony publish 1644. To lay the Texts in that Order that the nature and progress of the Story doth require II. To give his reasons for his so disposing them III. To give some account of the difficulties of the Language in the Original as he should meet with them IV. To clear and open the sense all along The way that he took in prosecuting these two last was to examine Translations in divers Languages to alledge the various Expositions and Opinions of Commentators both Antient and Modern and also of others who spake to such and such places occasionally and then lastly to pass his own conjecture of the probability or improbability of them Which seemed to be the same course that the Learned Doctor Pocock afterwards took in his late admirable Commentary upon Micah and Malachi To all this he designed a large Preface which should contain Prolegomena of divers things fit
I might mention the care and regard he ever had to the family of the Cottons And I do remember that when I was a Student of Katharine Hall there was one who was a Cotton and an heir of that Family was likewise a Student and admitted there by the Doctors means over whom he had a more especial Eye and frequently had him sent for into his Lodgings to eat with him and confer with him and to shew kindness to him for Jonathans I mean his Great Uncles sake And out of respect to that dear name he caused one of his sons to be called Cottonus Nay he loved the very name of Bellaport the seat of Sir Rowland And I have a Letter which Sir Rowland wrote Anno 1629. in answer to his Epistle Dedicatory to him before his first Book that he published this beloved Letter the Doctor preserved unto his dying day as a kind of Sacred Relique upon which was wrote with his own hand Sir Rowland Cottons Letter And for a conclusion of our Discourse of Sir Rowland Cotton whom we have spoke so largely of and of whom Dr. Lightfoot could never talk enough hear the Conclusion of his Funeral Sermon upon him prepared though not Preached upon what occasion I know not That blessed Soul that is now with God in the night of its departure laid the burthen of this present Work upon me in these words You are my old acquaintance do me the last Office of a Friend make my funeral Sermon but praise me not A hard task Fathers and Brethren is laid upon me when I who of all Men this day have the greatest cause to mourn for his loss that is departed should of all Men this day be allowed the least liberty of mourning because of this present work And a strange task Fathers and Brethren is laid upon me when I must make to you all a Funeral Sermon and yet must tell to none of you for whom t is made For if I do but call him Sir Rowland Cotton I commend him It was not a time to say so then but now I dare say it over again a hard task Fathers and Brethren is laid upon me when I must have much cause of tears for his death and yet not be allowed to weep and such reason of remembrance of his life and yet be denyed to praise I obey Blest Soul I obey but I am full I cannot hold Dispence with me something for I cannot hold It is for your sake Worthy Audience that I must hold tears lest they should hinder my speech Be pleased to give me liberty of speech in recompence of my restrained tears And it is for thy sake Blest Soul that I must withhold commendation lest I should break thy command give me liberty of indignation against that command in recompence of my restraint from thy Commendation Meus Tuus noster imo Christi as Hierom of Nepotianus so we of him whose departure we may commemorate My Sir Rowland Cotton Yours the Countries nay Christs hath forsaken us and because Christs therefore he hath forsaken us to go to him whose he wholly was Oh! that my head were waters or rather words for only that manner of mourning and my Tongue a fountain of tears for only that instrument of weeping is allowed me now that I might weep day and night not for him that is gone for he is gone where he always was and where he would be but for my self but for you but for the Country It is not my ambition but my sorrow that I claim the first place and to be first served in this heavy dole of lamentation For I have lost I cannot tell you what My Noble Patron my best Friend my Father my my Self I should lose if I should but begin to tell what he was to me Why should I speak more For should I speak my self away I could never speak enough Oh! my Father my Father the Chariot of Israel and the Horseman thereof How thy love to me was wonderful passing the love of Women And is it nothing to you O ye that sâ—â— by Behold and see if there be any sorrow like unto my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fierce anger He it was that first laid the foundation of my poor Studies and always watered them with his discourse and encouragement and now the Lord hath taken my Master from my head He it was under whose branches I sheltred when any storm was up and now my Tree of defence is cut down He it was that was my Oracle both for things of this life and of a better and now my Prophet is not any more He it was that was all things to me that man could be but now can be nothing to me but sorrow And is this nothing to you O all ye that sit by Yes the Cup is gone among you also and a great Man is fallen in your Israel Hath not the Magistracy hath not the Gentry hath not the Country lost such a Man as was But you must speak out the rest for his Command stops my mouth You of the Magistracy know how he had Wisdom in an high degree as was his calling and withal care and conscience answerable to his Wisdom to discharge his calling And you may commend this rarity in him I dare not You of the Gentry know that he was a prime Flower in your Garland that he spake a true Gentleman in all his actions in his comportment in his attendance in his talk once for all in his hospitality even to admiration and you may commend him I dare not c. A sensible strain of Rhetorick which passion and inward sorrow had as large a share in dictating as Art XIII His Relations HAving expatiated thus largely in our notices of this Man that we may omit nothing that is material we will now begin to consider him in his more private and personal capacity His Reverend Father had five Sons whereof our John was the second His eldest was Thomas the only of all his Sons bred to a secular employment being a trades Man The third Peter a very ingenious Man and practised Physick in Uttoxeter and besides his Art he was of great usefulness in that Country and often in Commissions for ending of differences He also had intended to have writ the Life of his Brother Dr. John Lightfoot but was prevented by death The next was Josiah who succeeded his Brother Dr. Lightfoot in his Living of Ashley the only of the Brothers now living The youngest was Samuel a Minister also but long since deceased And as it was his Honour that he was derived of an honest and gentile stock by both Father and Mother so it was a part of his Happiness that God blest him with a Posterity He was twice married and both times into Families of Worship His first Wife was Joyce the Daughter of Crompton of Staffordshire Esquire a Gentleman of a very antient
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
with it see the notes at Numb 12. 5. The Priests could not make any man clean but only pronounce him clean 6. He that was Leprous all over and no place free was to be pronounced clean for it appeared that all the poyson was come forth and the danger of infecting others was past but he that had any part that was not scabby over he was unclean he that appears before God in any of his own righteousness like the proud Pharisee he hath his answer in that Parable but that humble confession of a poor sinner that shews him Leprous all over like that of the Publican obtains the best answer 7. The Leper that was cleansed had not his disease healed but the danger of the infection being over he was restored to the society of men again so that he was not so much clean unto himself as unto the Congregation CHAP. XVI THE solemn and mysterious Feast of Reconciliation instituted to be on the tenth day of the month Tisri the day that Moses had come down from the Mount with tydings of reconciliation betwixt God and the People as was said be-before And as the solemnity and carriage of the work of this day was a figure of good things to come in Christ so the very time it self had some respect that way for if Christ were not born and came into the World a Reconciler on that very day yet was he born and baptized nine and twenty years after in that very month CHAP. XVII XVIII XIX XX. XXI XXII XXIII XXIV XXV DIvers Laws are given concerning Offerings Marriages Festivals the Priests and other things and the main end of them all Piety Sanctity Charity and in them a distinction of Israel from other people CHAP. XXVI XXVII SAD denunciation of judgment upon disobedience and the valuation of persons in reference to redemption of vows Hosea speaketh in allusion to the rates and values mentioned here when he saith I bought her to me for fifteen shekels of silver and for an homer of barly and half an homer of barly Hos. 3. 2. The fifteen shekels was the value of a man above sixty years old Lev. 27. 7. The homer of barly which valued fifty shekels ver 16. was the value of a man from twenty years old to sixty ver 3. And half an homer which valued five and twenty shekels was for one from five years old to twenty twenty shekels ver 5. And from a month old to five years five shekels ver 6. World 2515 Moses 82 Redemption from Egypt 2 The Book of NUMBERS CHAP. I. ON the first day of the second month the Lord provided for the pitching of their camp as on the first day of the first month they had begun to erect the Tabernacle First the people are numbred from twenty years old and upwards and their sum amounteth to 603550. men of all which number only two men enter the land The Levites are not reckoned in this sum nor with this reckoning and accordingly they fall not under the same curse with the others of not entring into his rest Not a man impotent through old age in Israel CHAP. II. THeir Camp is pitched and the Sanctuary set just in the middle of it for Religion is the heart of a State The Levites pitch next unto it in a quadrangular body round about it at a certain distance The whole body of the army pitcheth at an other distance about them in the same form and 2000 cubits distance from the Tabernacle every side of the square carried its several colours Judah a Lion Ephraim a Bullock Reuben a Man Dan an Eagle Compare the description of Christ dwelling in the middest of the Christian Church Rev. 4. 4. The Ark the strength of the Lord Pitcheth before Ephraim and Benjamin and Manasseh Psal. 80. 2. CHAP. III. IV. THE Levites taken for the first-born of Israel and so interessed in every family among them The first-born had been Priests till the consecration of the Levites now that function must be confined to that Tribe The Levites ingaged to their service from nine and twenty years old compleat or thirty currant till fifty Our Saviours age at his entrance into his Ministry Luke 3. 23. answereth to this type CHAP. V. VI. A Law concerning uncleanness and offences that the Camp might continue in purity and unity chastity and unchastity tried miraculously The Law concerning Nazarites the only votaries of the people The Congregation to be blessed by the Priests in the name of the Trinity CHAP. VII VIII THE Princes offer to the Sanctuary and more ordinances are given about it That they offered not till they were ordered into their standards is plain by the order and method of their offering The Levites to be five years probationers at the Sanctuary before they take their office Chap. 8. 24. compared with Chap. 4. 23. CHAP. IX from Ver. 15. to the end And CHAP. X. to Ver. 11. BEfore the reading of the fifteenth Verse the Reader is to suppose a Passover to be kept the fourteenth day of this second month although the keeping of it be not expresly mentioned but only hinted for on the fourteenth day of the first month which was the proper day for the Passover some men because they were unclean could not observe it and upon their acquainting Moses with their case he presently gives them a warrant to keep it the fourteenth day of the next month which they did no doubt accordingly although it be not in plain terms related For the occurrences mentioned in the Book hitherto came to pass in the first thirteen days of the month save only the offering of the Princes which indeed began before the fourteenth day but continued World 2515 Moses 82 Redemption from Egypt 2 beyond it notwithstanding the Holy Ghost would conclude the story of their offering all together and on the fourteenth day those that had been unclean at the proper time of the Passover kept the Passover by a new ordinance so that the order of the story of this new Passover is most genuine and proper here but Moses could not relate the thing but he must relate the occasion namely because some could not keep it at the right time therefore he giveth the story of the right time here which as we shewed before lieth properly between the tenth and eleventh Chapters of Leviticus From the fifteenth Verse of this Chapter to the eleventh Verse of the tenth Chapter there is mention of two special things namely the dwelling of the cloud upon the Tabernacle and the making of the silver Trumpets which however they were indeed somewhat afore this time for the Cloud descended and the Trumpets were made before the fourteenth day of this month yet are they brought in here as relating to the removal of the Army which is mentioned in Chap. 10. vers 11. for then the Cloud was taken up and the Trumpets were sounded EXODUS XVIII BEtween the tenth and eleventh Verses of the tenth of Numbers as
should see too much of the true Religion there but that Ahaz might shew himself a worshipper of strange gods as well as the King These sad times and this expedition the Prophet speaketh of in that tenth Chapter but in the eleventh and twelfth he again comforts the house of David with the vertue of the anointing or with the operation of the promise to the Throne of David that his lamp should not go quite out till the Branch of the root of Jesse should bud and a King from thence should bear rule over all Nations And in Chap. 13. 14. he Prophesieth against the Kingdom of Babilon which indeed was but now newly sprung that this stock of Jesse should out-wear both Assyria and it and that the anointing or decree that God had made concerning Davids everlasting Throne should be their ruine that strove against it 2 KINGS XVIII ver 1. 2 3. 2 CHRON. XXIX World 3281 Ahaz 14 Hezekiah 1 Hoshea 3 Division 252 HEZEKIAH reigneth in the third year of Hoshea and so first it is evident that he reigned in his fathers life time for if Hoshea began in the twelfth of Ahaz as he did 2 King 17. 1. and Hezekiah began in the third of Hoshea as he did 2 King 18. 1. then doth it follow inevitably that Hezekiah began his Reign in the fourteenth of Ahaz and said to reign sixteen years 2 King 16. 2. The reason of this is also resolved out of that observation before about Shalmanezers first expedition against Samaria and his then expedition against Jerusalem for he had subdued and deposed Ahaz and made him to become as a private man and set up Hezekiah on the Throne in his stead whom God had reserved for the benefit of his people and for an instrument of much glory to himself out of the bloody sacrifices of Ahaz to Molech and out of the massacring hand of the enemy that slew some of his sons See 2 Chron. 28. 3. 7. It is said in 2 King 18. 7. That Hezekiah rebelled against the King of Assyria and served him not intimating that he had been under the Assyrian homage but he would bear it no longer and that in time provoked Sennacherib against him Secondly Observe how very young Ahaz was when he begat Hezekiah He was twenty years old when he began to reign 2 King 16. 2. and in the fifteenth year of his reign his son Hezekiah begins to reign being then five and twenty years old current 2 King 18. 2. and so was born when Ahaz was but ten years old the like not to be parallelled again in all the Scripture unless it was in the very young age of Judah when he begat his eldest son Er Gen. 38. World 3281 Ahaz 14 Hezekiah 1 Hoshea 3 Division 252 HOSHEA reigneth wickedly but not so wickedly as the Kings of Israel had done that had been before him This is remarkable that the last King of all that succession should be the best and yet under him the Kingdom destroyed 2 CHRON. XXIX XXX XXXI World 3282 Ahaz 15 Hezekiah 1 Hoshea 4 Division 253 HEZEKIAHS first year properly and so is it reckoned 2 King 18. 9. 10. for his fourth year is said to be Hosheas seventh and his sixth Hosheas 9. For though the beginning of his reign was somewhat coincident with the third of Hoshea yet was it but a little time and that year was soon out therefore the Holy Ghost doth tell us when it was that he began his reign at the very first namely in Hosheas third yet he rather counteth the beginning of his first year from the first day of a new year and from his entring upon the work of reformation then from the other date Hezekiah upon the first day of the year beginneth to cleanse the house of the Lord and even in the life time of Ahaz casteth out those defilements that Ahaz had brought into the Temple in eighty and eight days the Priests do cleanse the house and the Court and by Sacrifices they make a new Dedication In the second Month they appoint and keep the Passover and Hezekiah and the Princes send throughout all the ten Tribes to invite them to come in to the true Religion this overture of reconciliation to God and to the house of David they have now before they be destroyed some of them imbrace it come and eat the Passover but not purified yet by Hezekiahs prayer all goes well with them The people departing from this Passover go abroad through the land and break down Idols not only in Judah but also in divers places of the Country of the ten Tribes Hezekiah at Jerusalem restoreth the Priests to their courses and the Tithes to the Priests In this purging and cleansing of the Temple which Hezekiah performed in the beginning of his reign it may well be supposed that that Copy of Solomons Proverbs was found mentioned Prov. 25. 1. and was transcribed by some of Hezekiahs servants out of the old Manuscript which it is like was much soiled and spotted with time and neglect 2 KING XVII ver 3. World 3282 Ahaz 15 Hezekiah 1 Hoshea 4 Division 253 HOSHEA after his subjection to the King of Assyria and receiving his Crown from him yet revolteth and relieth upon the King of Egypt Thus did the ten Tribes trust in Egypt before their captiving and so likewise did Judah before her captivity as they had both trusted on Assyria 2 KING XVI vers 19 20. 2 CHRON. XXVIII ver 26 27. World 3283 Ahaz 16 Hezekiah 2 Hoshea 5 Division 254 AHAZ dieth having lived a good while a deposed King and having seen his Son depose the Idolatry that he had erected World 3283 Ahaz 16 Hezekiah 2 Hoshea 5 Division 254 EGypt becomes a broken Reed to Israel they lean upon it but it does pierce their hand and not support them ESAY XIV from vers 28. to the end IN the year that Ahaz died Esaiah prophesieth against the Philistims that whereas Uzziah had been a Serpent to them and had bitten them sore as 2 Chron. 26. 6. but when he was dead they insulted over Ahaz 2 Chron. 28. 18. that now Hezekiah should prove a Cockatrice to them and smite them again as it came to pass 2 King 18. 8. That God would first bring upon them a famine and then Hezekiahs sword and finally a Northern power that should utterly dissolve them But that the terrible Messengers of the Assyrian Nation that should come against Jerusalem as Rabshakeh and Rabsaris c. should receive this answer That God hath founded Zion and the poor of his people should trust in it and the Assyrian should not prevail against it HOSEA VII VIII IX X XI XII XIII XIV ABOUT this time were all these Chapters of Hosea delivered as may be collected by these three observations 1. The common and constant speech that the Prophet maketh to Ephraim in them sheweth that these things were spoken to the ten Tribes before they were captived whose Captivity
fourteen as we suppose of Ahashuerosh and two of Darius For let the Reader but impartially and unbiassed expound those two places in Zechary alledged and how can he possibly interpret the seventy years there mentioned of the seventy years mentioned Jeremy 25. 11 12. 29. 10. which were expired seventeen years ago by plain account of Scripture Especially let him but weigh well the scope and purpose of the seventh Chapter of Zechary and it will make the date and account that we give of those seventy years to be proper and approveable In the second year of Darius the Temple after a long hinderance of the building of it is begun upon to be built again and it goes happily forward thereupon the Church at Babell sends to Jerusalem to inquire of the Priests Now that the Temple is built again shall I fast and keep solemn days of humiliation as I have done these seventy years since the Temple was destroyed If they had fasted but the seventy years of the captivity then had they laid down their fasts at the least seventeen years to the second of Darius nineteen to the fourth as Zech. 7. 1. And if they had laid them down so long while the work and building of the Temple lay forlorn why should they think of taking them up again now it went well with that work and building And if they had continued them all the time of the captivity and all the time since why is it called but seventy years whereas it was at the least eighty seven Therefore to me it is past all peradventure that the seventy years there spoken of are counted from the firing of the Temple to the re-building of it in the second of Darius and that this very account doth necessarily allot fourteen years reign to Artaxerxes Ahashuerosh that hindered it to make up this sum As we observed the like necessary allowing of seventeen years to Joshua upon the result of a gross sum where all the rest of the sum is cleared by particulars but only those seventeen And with this computation that we have given how pregnantly and properly doth agree that reckoning of the Angel Gabriel of seven times seven years or forty nine years from Cyrus his decree of building Jerusalem to the finishing of it as we shall observe at the thirty second year of Darius But the Reader will there see it readily enough of himself without any notice World 3488 Artaxerxes Ahashuerosh 1 After Artaxerxes Ahashuerus the husband of Esther reigned Artaxerxes Darius falsly supposed by the Jews to be his son Probably the same with Darius Hystaspis in Heathen Authors called the King of Assyria Ezra 6. 22. EZRA V. vers 1. And HAGGAI I. World 3489 Artaxerxes Ahashuerosh 2 IN this second year of Darius on the first day of the sixth month Haggai beginneth to Prophesie and checketh the peoples not caring to build the Temple especially those hireling Jews that are spoken of Ezra 4. 5. that were bribed by the Enemy to give councel against the building and that were still saying The time is not yet come that the house should be built On the twenty fourth day of the same month the preparation for the building begins with the twelfth verse of Hag. 1. read Ezra 5. vers 2. HAGGAI II. to vers 10. IN the seventh month on the twenty one day of the month Haggai foretels the glory of this second Temple and speaketh this to divers that had seen Solomons Temple standing ZECHARY I. to vers 7. IN the eighth month Zechary begins to prophesie HAGGAI II. from vers 10. to the end IN the ninth month on the twenty fourth day of it they begin to lay stones in the Temple wall and to raise the building For from the twenty fourth day of the sixth Month they had only prepared materials On this day Haggai hath two Prophesies ZECHARY I. from vers 7. to end And CHAP. II III IV V VI. IN the eleventh month on the fourteenth day Zechary seeth Christ riding on a Horse and Angels like Horses attending him He seeth a vision of four horns that should seek to scatter Judah Rehum Shimshai Tatnai Shether Bosnai and four carpenters to break those horns Zorobabel Joshua Ezra Nehemiah He seeth Jerusalem ready to be measured but let alone because the compass of it should be boundless He seeth the garments of the High Priesthood tattered and poor but new ones found out by the Lord in figure of a glorious Ministry under the Gospel Christ the corner stone with seven Eyes The Church seven golden Candlesticks and the ministry of the Church of Jews and Gentiles two Olive Trees emptying themselves into those Candlesticks A flying roll of the length and breadth of the porch of the Temple full of curses wickedness in an Ephah the greatest measure in use setled in Babylon c. EZRA V. from vers 3. to end And VI. to vers 14. Artaxerxes Darius 3 THE Enemies of the Jews under a pretended officiousness to the King but upon an intent malice against the Temple by Letters to Darius seek to hinder it but by a special providence it proves occasion of the more advancing of it Hitherto had the Jews built only upon the incouragement of the Prophets Haggai and Zechary now they have a Commission from the King ZECHARY VII VIII World 3491 Artaxerxes Darius 4 IN the fourth year of Darius in the ninth month which is Chisleu on the fourth day of the month 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Congregation in Babel sent to Jerusalem to inquire concerning their Fasts whether they should continue them now the Temple was begun and was so forward in building or lay them down They used these several Fasts First In the fourth month because then the City broken up Jerem. 52. 6. Secondly In the fifth month because in that month the Temple was fired 2 King 25. 8. Thirdly In the seventh month because in that Gedaliah was slain and all the Jews with him scattered Jer. 41. 1. Fourthly In the tenth month Zech. 8. 19. because in that month the siege began about Jerusalem 2 King 25. 1. So that by the intent and occasion of all those solemn Fasts which referred all of them to the last and final stroke and ruine of Jerusalem by the Babilonian and nothing at all to the first Captivity of Jehoiakim or Jechoniah it is apparent that the seventy years mentioned to have been the length of these solemn days and duties are to be understood and reckoned from the very same time and occasion as was observed before Artaxerxes Darius 5 The Temple goeth well forward and the work receiveth no interruption but prospereth EZRA CHAP. VI. from vers 14. to the end World 3493 Artax Darius 6 IN the sixth year of Darius on the third day of the month Adar the Temple is finished and the Dedication of it solemnly kept EZRA VII VIII World 3494 Artax Darius 7 ON the first day of this seventh year of Darius Ezra setteth up from Babylon
to go to Jerusalem Ezra 7. ver 9. On the ninth tenth and eleventh days he musters his Company and keeps a Fast at the River Ahava Ezra 8. ver 15 23. On the twelfth day he beginneth to march ver 31. On the fourteenth day the Passover is solemnly kept at Jerusalem Ezra cometh to Jerusalem on the first day of the fifth month or the month Ab and on the fourth day delivereth out upon weight all the Gold and Silver that he had brought with him for an Offering from the King from his Princes and from Israel in Babel Ezra was Uncle to Joshua that was now High Priest Chap. 7. 1. with 1 Chron. 6. 14. His father Seraiah was slain at the sacking of Jerusalem 2 King 25. 18. seventy five years ago Ezra was then very young if so be he were then born EZRA IX X. REST and prosperity which the returned Jews have a little injoyed hath bred corruption amongst them by making mixt Marriages with the Nations amongst whom they lived This Ezra reformeth and causeth them to put away their Wives which were a great multitude only four men opposed the business two Levites and two others and to such a sence is vers 15. of Chap. 10. to be read Onely Jonathan the son of Asahel and Jahaziah the son of Tiknah stood against this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Meshullan and Shabbethai helped them weigh vers 16. and it inforceth this translation The meeting about this matter was on the twentieth day of the ninth month and then they chose Elders to see the work carried on they begin to sit upon it the first day of the tenth month and have finished the business by the first day of the first month Chap. 10. 14 16 17. This matter was done in the seventh year of Darius or Artaxerxes the same year that Ezra came to Jerusalem as the Text seemeth to carry it on unless by the strange writing of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 16. the Holy Ghost would hint Darius his tenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the learned judge ZECHARY IX X XI XII XIII XIV Artax Darius 8 FROM this action of Ezra of reforming their mixt Marriages which Artax Darius 9 most likely was in Darius his seventh there is a silence of any thing Artax Darius 10 done till Darius his twentieth and then Nehemiah begins to stir In this Artax Darius 11 time therefore which was the space of twelve years we may very well conceive Artax Darius 12 that Zachary was propheâ—ying among the people and helping forward the Artax Darius 13 Reformation and since there is no date to direct us otherwise we may Artax Darius 14 very well take up his 9 10 11 12 13 14. Chapters in which he Prophesieth Artax Darius 15 very plainly and fully of many things concerning Christ and the Artax Darius 16 time of his coming as of the Conversion of Paul and the Gospel beginning Artax Darius 17 at Hadrach and Damascus and of Antioch in Hamath intertaining the Artax Darius 18 Gospel of Christ riding into Jerusalem upon an Ass Chap. 9. 1 9. of his Artax Darius 19 confounding the three Shepherds the Pharisees Saduces and Esseans his being â—old for thirty pieces of Silver Chap. 11. 8. 12. his Disciples scattered Chap. 13. 7. divers of Jerusalem mourning over him whom they peirced Chap. 12. and the rest and their City and Temple perishing through unbelief Chap. 11. 1. c. NEHEMIAH all the Book Chap. 13. vers 7. World 3507 Artax Darius 20 IN the twentieth year of Artaxerxes Darius in the month Chisleu Nehemiah understandeth the miserable case of Jerusalem and in the month Nisan following he obtaineth leave of the King to go to Jerusalem and a Commission and a Convoy Here observe that Chisleu the ninth month and Nisan following which was the first month are both in the twentieth year of Darius Chap. 1. 1. and Chap. 2. 1. Artax Darius 21 Nehemiah is twelve years governour of Judea before he return again to Artax Darius 22 Persia to the King in that time he builds the wall of Jerusalem fills it Artax Darius 23 and settles it with Inhabitants brings the people into order and into a Artax Darius 24 Covenant and Jerusalem into habitableness in safety And having finished Artax Darius 25 all that was needful for the constituting of the City and the people in Artax Darius 26 peace and piety he returneth at the end of twelve years or in the two Artax Darius 27 and thirtieth year of the King according as he had appointed Chap. 13. Artax Darius 28 6. and from that year if we count backward to the first of Cyrus you Artax Darius 29 have the sum of seven times seven or forty nine years the term that the Artax Darius 30 Angel had pointed out for the building of Jerusalem City and wall Dan. Artax Darius 31 9. 25. viz. of Cyrus three years of Ahashuerosh fourteen years and of this Darius thirty two And thus far goeth the Old Testament in telling the years of the Story as it goeth along and further then this thirty two of Darius it counteth not by named sums And this very consideration doth confirm me in this reckoning of the years of these Persian Kings for I cannot but conclude that the Holy Ghost naming the several years of these Kings hitherto intendeth to continue the Chronicle till this time of Jerusalems compleating and there to end the Annals In the seventh Chapter of this Book which giveth account of the number and the families of the people that planted Judea after the Captivity you will find exceeding much difference from the Catalogue in Ezra 2. though this is said by the Text to be the same for the fifth verse saith thus I found a Book of the Genealogy of them that came up at the first and found written therein c. but the matter is to be conceived and apprehended thus That Nehemiah found that List and Catalogue of those that came up in the first of Cyrus as it was taken then and that he called over the names of the Families as they lay in order there He observed the order of that List in calling and listing them but he took the number of them as they were now when he numbred them Some Families were now more in number then they were when that first List was made and some were less and some that were in that List were not to be found now for some had more of the same Stock come out of Babel since the first numbering and some that had come up at first and were then numbred were now gone back and so he observeth by comparing that List and the present number how the Plantation in Judea had gone forward or backward increased or decayed since the first return World 3519 Artax Darius 32 Nehemiah returneth to the King again Chap. 13. 6. and here the Chronicle of the Old Testament ends NEHEM XIII from vers 7. to the end NEHEMIAH
to trial as soon as they could and that his trial was reasonable early this year it appeareth by his own words in the second Epistle to Timothy where he speaketh of his Answer that he had been at and requireth Timothy to come to him before winter 2 Tim. 4. 16. 21. As he appealed to Nero himself so Nero himself heard his cause Phil. 1. 13. 2 Tim. 4. 16. and here it was possible Paul and Seneca might see each other at which time all that had owned him before withdrew themselves for fear and durst not stand by him or appear with him in this danger Tacitus mentioneth a case much like his which had been tried two years before namely of Pomponia Graecina a noble Lady of Rome concerning a strange Religion Superstitionis externae rea mariti judicio permissa Isque prisco instituto propinquis coram de capite famaque conjugis cognovit insontem nuntiavit This that he calleth externa superstitio cannot well be understood of any Religion but either Judaism or Christianity for any Heathen superstition did relish so well with them that it could hardly have brought her into danger If her peril of life then were because of Christianity as very well it might it was a terrible example that lay before the Christians there and if it were not then this trial of Paul being of a doubtful issue and consequent and full of danger it made poor Pauls friends to shrink aside in this his extremity and to be to seek when he had most need of them At my first answer saith he none stood with me but all forsook me In which words he doth not so much refer to what or how many more answers he was called to as the postscript of that Epistle seemeth to construe it as he doth intimate that even at the very first pinch and appearance of danger all that should have been his assistants started from him It may be Demas his imbracing of the present world 2 Tim. 4. 10. signifieth in this sense that he forsook Paul and shifted for himself and sculked to avoid the danger or if it be taken that he returned to his worldly impolyment again or that he returned to his Judaism again mean it what it will we shall see in the story of the next year that he returned to Paul and to his station again So that his failing was but as Peters denial of his Master repented of and recovered It was a hard case and a great trial with the Apostle when in so signal an incounter and so imminent danger of his life none of the Church that was at Rome not any of those that were of his own retinue durst own him or stand by him in his exigent but the Lord was with him and brought him off safe from the Lions mouth He being assured by this providence of God to him and for him in his great danger that he was reserved for the further benefit of the Church and propagating of the Gospel applieth himself to that work the best way he can considering his condition of imprisonment and whereas he cannot travel up and down to the Churches to preach to them as he had done he visiteth divers of them with his Epistles And first he writeth THE EPISTLE TO THE GALATIANS and sendeth it by Crescens as may be conceived from 2 Tim. 4. 10. For though Demas and Crescens and Titus their departure from Paul be reckoned altogether in that verse yet the reason of their departure cannot be judged to have been alike for however Demas started upon some caâ—nal respect yet Crescens and Titus are not so branded nor will the eminent piety of the later suffer us to have any such opinion of him and the judging of him doth also help us to judge of Crescens who is joyned with him The postscript of this Epistle both in the Greek Syriack Arabick and divers other Translations doth generally date it from Rome Beza from Antioch Erasmus from Ephesus but all upon conjecture for there is no intimation in the Epistle it self of the time or place of its writing Beza upon these words in Chap. 1. ver 2. And all the brethren which are with me saith thus Puto sic totum Antiochenae Ecclesiae Presbyterium significari inde scriptam hanc Epistolam c. I think by this he meaneth the whole Presbytery of the Church of Antioch and that this Epistle was written from thence at that time that passed between Paul and Barnabas their return into Asia from their first journey forth and the coming of those troubles to Antioch Acts 14. 28. But that Apostacy in the Churches which the Apostle crieth out against in this Epistle and in others was not then begun and moreover it may well be questioned whether the Churches of Galatia were then planted And the former answer may likewise be given to the opinion that this Epistle was written from Ephesus namely that at the time of Pauls being at Ephesus the Apostacy which ere long did sorely and almost Epidemically infest the Churches was but then beginning And this is one reason why I suppose it written from Rome at this time that we are upon because that gangrene in the Eastern Churches was now come to ripeness as it appears by the second Epistle to Timothy which was written this same year See 2 Tim. 1. 15. False teachers had brought back the Galatians from the simplicity of the Gospel to their old Ceremonious performances again and to reliance upon the works of the Law for Justification which miscarriage the Apostle taketh sharply to task in this Epistle And first he vindicates his Apostleship as no whit inferiour to Peter and James and John the Ministers of the Circumcision and those that chiefly seemed to be pillars and he shews how those approved of him and it And then he most divinely states the nature of the Law at which was the great stumbling and especially speaks to that point that they most stood upon their living in it The Lord had laid a stone in Sion which the Jews could not step over but stumble at even to this day and that is that which is said in Levit. 18. 5. Ezek. 20. 11. and in otherplaces which the Apostle also toucheth in this Epistle Chap. 3. 12. from whence they concluded that no living no justification but by the works of the Law The Apostle in the third Chapter of this Epistle laies down two conclusions that determine the case and resolves all into faith The first is in ver 17. namely that the Law was not given to cross the Covenant of Grace but to be subservient to it The second in ver 10. that the Law did plainly shew of it self that no man could perform it but it left a man under the curse Observe that he saith not As many as fail of the works of the Law but As many as are of the works of the Law shewing that the Lawdid not only denounce a curse upon all
to pass that Iesus also being baptized and praying the heaven was opened 22. And the Holy Ghost descended in a bodily shape like a Dove upon him and a voice came from heaven which said Thou art my beloved Son in thee I am well pleased 23. And Iesus himself began to be about thirty years of age being as was supposed the son of Ioseph which was the son of Heli 24. Which was the son of Matthat which was the son of Levi which was the son of Melchi which was the son of Ianna which was the son of Ioseph 25. Which was the son of Mattathias which was the son of Amos which was the son of Naum which was the son of Esli which was the son of Nagge 26. Which was the son of Maath which was the son of Mattathias which was the son of Semei which was the son of Ioseph which was the son of Iuda 27. Which was the son of Ioanna which was the son of Rhesa which was the son of Zorobabel which was the son of Salathiel which was the son of Neri 28. Which was the son of Melchi which was the son of Addi which was the son of Cosam which was the son of Elmodam which was the son of Er 29. Which was the son of Iose which was the son of Eliezer which was the son of Ioram which was the son of Matthat which was the son of Levi. 30. Which was the son of Simeon which was the son of Iudah which was the son of Ioseph which was the son of Ionan which was the son Eliakim 31. Which was the son of Melea which was the son of Menan which was the son of Mattatha which was the son of Nathan which was the son of David 32. Which was the son of Iesse which was the son of Obed which was the son of Booz which was the son of Salmon which was the son of Naasson 33. Which was the son of Aminadab which was the son of Aram which was the son of Esrom which was the son of Pharez which was the son of Iuda 34. Which was the son of Iacob which was the son of Isaac which was the son of Abraham which was the son of Thara which was the son of Nachor 35. Which was the son of Saruch which was the son of Ragau which was the son of Phaleg which was the son of Heber which was the son of Sala 36. Which was the son of Cainan which was the son of Arphaxad which was the son of Sem which was the son of Noah which was the son of Lamech 37. Which was the son of Methusala which was the son of Enoch which was the son of Iared which was the son of Maleleel which was the son of Cainan 38. Which was the son of Enos which was the son of Seth which was the son of Adam which was the son of God Reason of the Order THERE can be no doubt or scruple about the subsequency of the beginning of this Section to that that was next before for the three Evangelists have so unanimously ranked them together that the order needeth no more confirmation But about this latter part or the genealogy of Christ there is something more difficult For some Harmonists have brought this line of Luke and that of Matthew together some bringing Matthews hither with Lukes to Christs baptism and others this of Luke to the time of Matthews to Christs birth But as the Evangelists have laid them asunder so are they to be kept asunder and to be disposed in the Harmony according as they lie for pregnant reasons may be given why the two have laid them at times so far distant Why Matthew at our Saviours birth the reasons were given their in there proper place and why Luke at his baptism may be the better seen by looking on the promise Gen. 3. 15. The seed of the woman shall break the head of the Serpent Matthew wrote his Gospel chiefly for the Jews and therefore it was necessary for him to shew and approve Jesus for the Messias by his Pedigree which was the manifest and the chiefest thing that Nation looked after for the judging of the true Christ this he doth therefore at the Story of his birth and beginneth it from Abraham who was the ultima Analysis or the furthest that they cared to look after as concerning his discent But Luke a companion of the Doctor of the Gentiles in all his travailes writeth his Gospel for the Gentiles as well as for the Jews and therefore he sheweth Christs descent at the Story of that time at which he was first born toward the Gentiles that is at his revelation at his baptism from whence he first began to preach the Gospel The first words of the promise the seed of the Woman the Evangelist sweetly expoundeth in this genealogy shewing through seventy five descents that he was the seed of the woman promised to Adam in the garden and therefore he draweth his line from Adam in whose loins the Gentiles were for whom he writeth as well as the Jews when the promise was made The latter words Shall break the head of the Serpent begin to take place from the baptism of Christ and forward and first in his victory against Satans temptations which is the very next story that the Evangelist handleth and then in his preaching of the Gospel the power of which must destroy the Kingdom of Satan from that time forward Harmony and Explanation Mat. 3. ver 13. Then Iesus cometh c. THE Tabernacle in the wilderness was six months current in working and preparing for before it was finished and set up For on the tenth day of the month Tisri which answereth to part of our September Moses cometh down from his third Fast of forty days and bringeth with him the glad tydings of Gods reconciliation to his people and in sign thereof the renewed Tables and the welcome command to make the Tabernacle From that time forward the working and offerings for the making of the Sanctuary began and six months after it was finished and erected namely in the month of Abib Exod. 40. So long a time was the Baptist conceived and born before the conception and birth of our Saviour Luke 1. 26. and so long a time did he preach and baptize and prepare for the great building of the Gospel before our Saviour himself came and by his own baptism and preaching reared it up For as our Saviour was baptized and entred into his ministerial function when he began to be thirty years of age and that according to a legal ordinance as shall be shewed ere long so likewise did the Baptist begin to preach when he began to be thirty which was six months current before And this may be the better supposed if it be but considered how great multitudes were baptized of John before the baptism of Christ and how far he travailed up and down to preach Of the latter Luke witnesseth thus And he came into all the
in their punishment upon the rest of the People the Lord sent a Plague vers 35. Aaron had first felt the smart in this destruction had his action in this business been as voluntary as was theirs but what he did he did in fear of his life SECTION XXX That Moses fasted three Fasts of forty days apiece IT is a doubt of no small import Why seeing it pleased God to appoint the Feast of expiation the solemn Feast of Humiliation in that month of the year in which sin entred into the world why he also did not appoint it upon the same day in which sin entred viz. the sixth day of the month but on the tenth The reason of this is to be found out by observing Moses his Fasts in the mount and the conclusion of the last of them That he fasted thrice forty days is not frequently observed as it easily may be concluded from his own words The first Fast in Exod. 24. 18. And Moses was in the mountain forty days and forty nights At the end of these days they made the Golden Calf The Second Fast Exod. 32. 30 31. It came to pass on the morrow that Moses said unto the People Ye have sinned a great sin and now I will go up into the mount c. and Moses returned unto the Lord c. which he explaineth Deut. 9. 18. I fell down before the Lord as at the first forty days and forty nights c. The Third Fast when he goeth up with the new hewed Tables Exod. 34. 28. And he was there with the Lord forty days and forty nights c. All which being reckoned together from the day after the giving of the ten Commandments or from the seventh day of the month Sivan it will be found that his last fast when he had obtained pardon for Israel and the Tables renewed ended on the tenth day of Tisri on which day he came down with the glad tydings of reconciliation in memorial of which that day was ever after observed for the Feast of expiation upon the tydings of this and of the making of the Tabernacle the People begin to dispose of their tents and to build them booths because it will be long ere the work be finished and they remove from Sinai for this the fiftenth day of the month is instituted for the Feast of Tabernacles ever after Hence forward is the Tabernacle begun and is half a year in making within a very little SECTION XXXI The form or Idea and representation of the Tabernacle THE Form and Fabrick of the Tabernacle is thrice rehearsed in the pattern in the making and in the setting up as if by this threefold cord of description the Holy Ghost would draw all to a serious observation Moses saw a glorious Tabernacle pitched in Mount Sinai to be the pattern of his as his was to be the pattern of a more glorious According to the exact form of this that he saw was he to make his This taught Moses and Israel that the making and service of their Tabernacle did only serve to the Pattern and shadow of heavenly things Heb. 8. 5. Christ is the true Tabernacle by and in whom God dwelleth among men Joh. 2. 21. Heb. 9. 11. Now as there was a Tabernacle pitched before God in Sinai before there was one made in Israel so was Christs incarnation in the decree of God long before he was exhibited in the flesh Upon the making of Moses his Tabernacle this in the mount vanished as that of Moses was to do upon the coming of the true one Christ. The Tabernacle was Israels moveable Temple and so at every flitting might teach them to look for one that should not be moved It consisted of three parts the holiest the holy and the Court as our Churches do of the Chancel Church and Churchyard It was always pitched East and West whensoever it was set down as our Churches stand but with this difference that the chiefest place in the Tabernacle or holiest of all answering to our Chancels stood Westward and Israel worshipped with their faces Westward because they would not imitate the Heathen who worshipped towards the Sun-rising And in their services looked always towards us Gentiles in the West as expecting us to be joyned to their God with them SECTION XXXII The dimensions of the Tabernacle THE Tabernacle was thirty cubits long for twenty planks of a cubit and a half breadth apiece made one side or the length of it and it was ten cubits broad as shall appear hereafter But first observe these two things First That those which are translated boards were indeed planks of a good thickness even of nine inches thick apiece for it is said in the fastning of the sides of the Tabernacle that a barr of Shittim wood ran through the thickness of the boards as they stood edging one to another Now this barr was no small one for it was the chief strength of the side and therefore must have a large hole bored to run through and consequently it must be a thick plank that would bear such a hole and not an inch or two inch board Secondly The Cubit by which the Tabernacle is measured was but half a yard or the common cubit and not the Sanctuary or holy cubit which was a full yard For first it is said that every plank was a cubit and a half broad if this were a yard and an half do but imagine where planks of such a breadth should be had Secondly every plank was ten cubits long if this were ten yards imagine how they should be carryed Thirdly every two silver Bases were as long as a plank was broad now two talents would fall short of reaching to a yard and an half Lastly the Altar of burnt offering was three cubits high if this were three yards who could reach to serve at it These things considered you find that the cubit here spoken of is but half a yard and this will help well in measuring all the things to be spoken of after SECTION XXXIII The peoples contribution to the silver foundation and its form and posture MEasure out in your imagination an unequal square or a plot of ground of thirty cubits or fifteen yards long and often cubits or five yards broad such was the compass of the Tabernacle betwixt Wall and Wall The Foundation was of massy pieces of silver shewing the solidity and purity of the truth whereupon the Church is founded Of these massy pieces there were an hundred in all and in every piece was a talent of silver Every man in Israel from twenty years old and upward was to give half a Shekel towards these foundation pieces whereas for other things they were not bound to a set sum but to give what their hearts moved them This might teach them that to the fundamentals of their Religion they were all bound but to other things each one according to the gift given him Their manner of giving half a Shekel you find
c c c Ioh. 20. 1. while it was yet dark Mary Magdalen and the other Mary d d d Ioh. 19. 25. the wife of Cleopas and e e e Luke 24. 10. Mark 15. 48. mother of James and Joses and f f f Mark 16. Salome g g g Compare Matth. 27. 56. Mark 15. 40. the mother of Zebedees children and h h h Luke 24. 10 Joanna the wife of Chusa Herods Steward and other women that were with them set out to see the Sepulchre and brought the Spices with them that they had prepared i i i Luke 8. 3. And as they went they k k k Mark 16. 3 said Who shall roul the Stone away for â—â— But when they came to the Sepulchre l l l Mark 16. 2. the Sun being by this time risen they found the stone rolled away For there had been m m m Matth. 28. 2 a great earthquake and the Angel of the Lord had descended from Heaven and rouled back the stone from the door and sate upon it as the Women came unto the Sepulchre they saw this n n n Mark 16. 5 Angel like a young man sitting on the right hand of the entry in in a long white robe and they were sore troubled o o o Matth. 28. 5 Mark 16. 6. But he said unto them Fear ye not I know that ye seek Jesus which was crucified he is not here for he is risen come see the place where they laid him And p p p Luke 24. 3. they entred into the Cave and found not the Body in the Sepulchre but there they see q q q Ioh. 12. 12. two Angels more in shining garments the one at the head and the other at the feet where the body had lain r r r Luke 24. 5. who spake to them Why seek ye the dead among the living s s s Ibid. 9. Mark 16. 8. The Women having seen this go in hast and tell the Disciples t t t Joh. 20. 2 3 4 c. Whereupon Peter and John run to the Sepulchre and see the linnen cloaths but see not the Angels u u u Ibid. 10. 11. c. When they were gone home again Mary Magdalen who had again followed them to the Sepulchre standing at the door seeth the Angels again within and turning her self she seeth Jesus without whom at first she took for the Gardiner So that the first apparition of our Saviour being risen was to her alone Joh. 20. vers 1. Apparition 11. to 19. The same day he appeareth to the two men that went to Emmaus Luke 24. 13. the 2. Apparition one of them was Cleopas vers 18. the Father of James and Joses and the husband of the other Mary Compare John 19. 25. and Matth. 15. 40. and the other was Simon Peter Luke 24. 34. 1 Cor. 15. 5. That night he appeareth to the twelve as the Apostle calls them 1 Cor. 15. 5. or to the 3. Apparition eleven and them that were with them Luke 24. 36 39. John 20. 19 20. and sheweth them his hands and feet and eateth a piece of broiled fish and an honey-comb with them Luke 24. 43. Eight days after he appeareth to the Disciples and convinceth Thomas Joh. 20. 26. 4. Apparition At the Sea of Tiberias he appeareth again to seven of his Disciples and fore-telleth 5. Apparition Peter of his suffering for the Gospel Joh. 21. This John calleth his third appearing vers 24. namely which he had made to any number of his Disciples together and which John himself had mentioned On a mountain in Galilee he sheweth himself to the eleven Matth. 28. 16. and to five 6. Apparition hundred brethren at once 1 Cor. 15. 6. for so it may be supposed seeing Galilee and this mountain was the place of rendevouz that he had appointed not only from the time of his resurrection Matth. 28. 7. but even before his passion Matth. 26. 32. and to this convention seemeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next verse to have reference of which in its proper place The Apostle mentioneth another appearance of his to James 1 Cor. 15. 7. But neither 7. Apparition do any of the Evangelists tell when or where it was nor make they mention of any such thing nor doth Paul determine which James it was Lastly He appeared to all the Apostles 1 Cor. 15. 7. being gathered to Jerusalem by 8. Apparition his appointment Acts 1. 4. and thence he led them forth to Bethany and was taken up Luke 24. 50. §. By many infallible Proofs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By many Signs say the Syrian and Arabick Arguments saith the Vulgar Latine But the word includeth Signs of undoubted truth and arguments of undoubted demonstration and accordingly hath our English well expressed it By infallible proofs These were very many exhibited and shewed by Christ which evidenced his resurrection and they may be reduced to these three purposes First To shew that he was truly alive again as his eating walking conferring and conversing with his Disciples Secondly To shew that he had a true and real body as offering himself to be handled as Luke 24. 39. Thirdly To shew that it was the same body that suffered when he sheweth the scars in his hands feet and sides as Joh. 20. 20 27. Every apparition that are reckoned before and are mentioned by the Evangelists had one or more of these demonstrations and yet were there certain appearances and divers such proofs which are not recorded Joh. 20. 30. §. Being seen of them forty days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophylact not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that Christ was not continually conversing with his Disciples but he came among them at certain times Yet do the Syrian and Arabick translate it in Forty days Forty years after this a year for a day as Numb 14. 33 34. was Jerusalem destroyed and the Nation of the Jews rooted out because they would not believe in Christ who had so mightily declared himself to be the Son of God by his Resurrection from the dead and who had so plainly declared his Resurrection from the dead by so many appearings and infallible proofs for forty days And that the sin might be fully legible in the Judgment they were besieged and closed up in Jerusalem at a Passover as at a Passover they had slain and crucified the Lord of life Now that this remarkable work of the Lords Justice upon this Nation in suiting their judgment thus parallel to their sin and unbelief in regard of these years and this time of the year may be the more conspicuous to the mind of the Reader for the present it will not be much amiss to lay down the times of the Roman Emperors from this time thitherto for even by their times and stories this time and truth may be measured and
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
critical we might observe the various qualifications of a Pastor and Teacher from these two surnames the one a son of wisdom and the other of exhortation but our intention only is to shew that the two Josephs in mention differed in person for they differed in name §. And Matthias Who or whence this man was we cannot determine certain it is the sense of his name is the same with Nathaneel though not the sound and I should as soon fix upon him for the man as any other and some probabilities might be tendred for such a surmisal but we will not spend time upon such conjectures CHAP. II. Vers. 1. And when the day of Pentecost was fully come they were all together with one accord in one place §. 1. The time and nature of the Feast of Pentecost THE expression of the Evangelist hath bred some scruple how it can be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day to be compleated or fulfilled when it was now but newly begun and the sight of this scruple it is like hath moved the Syrian Translater and the Vulgar Latine to read it in the plural number When the days of Pentecost were fulfilled Calvin saith compleri is taken for advenire to be fulfilled for to be now come Beza accounts the fulness of it to be for that the night which is to be reckoned for some part of it was now past and some part of the day also In which exposition he saith something toward the explanation of the scruple but not enough Luke therefore in relating a story of the feast of Pentecost useth an expression agreeable to that of Moses in relating the institution of it Lev. 23. 13. And ye shall count unto you from the morrow after the Sabbath from the day that ye brought the sheaf of the wave-offering seven Sabbaths shall be compleat Even unto the morrow after the seven Sabbath shall ye number fifty days It will not be amiss to open these words a little for the better understanding and fixing the time of Pentecost First The Sabbath that is first mentioned in the Text in these words Ye shall count unto you from the morrow after the Sabbath is to be understood of the first day of the Passover week or the fifteenth day of the month Nisan the Passover having been slain on the day before And so it is well interpreted by the Chaldee Paraphrast that goeth under the name of Jonathan and by Rabbi Solomon upon this Chapter at the 11 verse And he shall wave the sheaf before the Lord after the holy day the first day of the Passover And it was called a Sabbath be it on what day of the week it would as it was on the Friday at our Saviours death because no servile work was to be done in it but an holy convocation to be held unto the Lord vers 7. and the Passover Bullock Deut. 16. 2 7. 2 Chron. 30. 24. 35. 8. to be eaten on it Joh. 18. 28. as the Lamb had been eaten the night before and this Bullock was also called a Passover and the day the preparation of the Passover Joh. 19. 14. as well as the Lamb and the day before had been This helpeth to understand that difficult phrase Matth. 28. 1. about which there is such difference and difficulty of expounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the evening of the Sabbath saith the Syriack and the Vulgar And o utinam for then would the Lords day be clearly called the Sabbath the Sabbath of the Jews being ended before the evening or night of which he speaketh did begin In the end of the Sabbath saith Beza and our English but the Sabbath was ended at Sun-setting before It is therefore to be rendred after the Sabbaths for so signifieth * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch post regls tempora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post tempora Trojana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post noctem c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after in Greek Writers as well as the Evening and the plural number of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to have its due interpretation Sabbaths Now there were two Sabbaths that fell together in that Passover week in which our Saviour suffered this Convocational or Festival Sabbath the first day of the Passover week and the ordinary weekly Sabbath which was the very next day after the former was a Friday and on that our Saviour suffered the latter a Saturday or the Jewish Sabbath and on that he rested in the grave and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after these Sabbaths early in the morning on the first day of the week he rose again Secondly The morrow after this Sabbath of which we have spoken or the sixteenth day of the month Nisan was the solemn day of waving the sheaf of the first fruits before the Lord and the day from which they began to count their seven weeks to Pentecost Lev. 23. 11. Deut. 16. 9. This day then being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second day in the Passover week and being the date from whence they counted to Pentecost all the Sabbaths from hence thither were named in relation to this day as the first Sabbath after it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 6. 1. Not as it is rendred the second Sabbath after the first but the first Sabbath after this second day the next Sabbath after was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the rest accordingly Thirdly Now in their counting from this morrow after the Sabbath or this day of their first-fruit sheaf to Pentecost seven Sabbaths or Weeks were to be compleat whereupon R. Solomon doth very well observe that the count must then begin at an evening and so this day after the Sabbath was none of the fifty but they were begun to be counted at Even when that day was done so that from the time of waving the first-fruit sheaf Pentecost was indeed the one and fiftieth day but counting seven weeks compleat when an evening must begin the account it is but the fiftieth Fourthly To this therefore it is that the phrase of the Evangelist speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English hath very well uttered the day of Pentecost was fully come thereby giving an exact notice how to fix the day that is now spoken of from our Saviours death and to observe that he speaketh of the time of the day indeed and not of the night which was now over and the day fully come The dependence of Pentecost upon this day of waving the first-fruit sheaf was upon this reason because on this second day of the Passover barley harvest began and from thence forward they might eat parched corn or corn in the ear but by Pentecost their corn was inned and seasoned and ready to make bread and now they offered the first of their bread This relation had this Festival in the common practise but something more did it bear in it as a memorial for
danger themselves Here was a prize for the greedy appetite of Tiberius when so many of the best rank and purses were fallen into his lurch and their moneys lent fallen into forfeiture because of their unlawfull lending The guilty Senate obtain the Emperours pardon and eighteen moneths are allowed for bringing in of all mens accompts In which time the scarcity of mony did pinch the more when every ones debts did come to rifling and in the nick of that there followed a great disturbance about buying Lands which before was invented for a remedy against the former complaints But the Emperour was glad to salve up the matter by lending great sums of mony to the people gratis for three years § 3. Tiberius still cruel With this one dram of humanity he mingled many ounces of cruelty and blood-shed For Considius Proculus as he was celebrating his birth day without fear and with Festivity is haled out of his own house brought to the bar and condemned and his Sister Sancia interdicted fire and water Pompeia Maâ—rina banished and her Father and Brother condemned and slew themselves But this year there is no reckoning of the slaughtered by name for now their number grew numberless All that were imprisoned and accused for conspiracy with Sejanus he causeth to be slain every mothers son Now saith mine Author there lay an infinite massacre of all sexes ages conditions noble and ignoble either dispersed or together on heaps Nor was it permitted to friends or kindred to comfort bewail or behold them any more but a Guard fet which for the greater grief abused the putrified bodies till they were haled into Tiber and there left to sink or swim for none was suffered to touch or bury them So far was common humanity banished and pity denyed even after death revenge being unsatisfied when it had revenged and cruelty extended beyond it self Nor did the accusers speed better than the accused for he also caused them to be put to death as well as the other under that colour of justice and retaliation satisfying his cruelty both ways to the greater extent It were to be admired and with admiration never to be satisfied were it not that the avenging hand of God upon the bloody City is to be acknowledged in it that ever a people should be so universally bent one against another seeking the ruine and destruction one of another and furthering their own misery when they were most miserable already in him that sought the ruin of them all A fitter instrument could not the Tyrant have desired for such a purpose than themselves nor when he had them so pliable to their own mischief did he neglect the opportunity or let them be idle For as he saw accusations encrease so did he encrease his Laws to breed more insomuch that at the last it grew to be capital for a servant to have fallen before or near the image of Augustus or for any man to carry either coin or ring into the Stews or house of Office if it bare upon it the image of Tiberius §. 3. A wicked accusation Who can resolve whether it were more vexation to suffer upon such foolish accusations or upon others more solid but as false as these were foolish That was the fortune of Sextus Marius an intimate friend of the Emperours but as it proved not the Emperour so of his This was a man of great riches and honour and in this one action of a strange vain-glory and revenge Having taken a displeasure at one of his Neighbours he inviteth him to his house and there detained him feasting two days together And on the first day he pulleth his house down to the ground and on the next he buildeth it up far fairer and larger than before The honest man when he returned home found what was done admired at the speed of the work rejoyced at the change of his house but could not learn who had done the deed At the last Marius confessed that he was the agent and that he had done it with this intent to shew him that he had power to do him a displeasure or a pleasure as he should deserve it Ah blinded Marius and too indulgent to thine own humours seest thou not the same power of Tiberius over thee and thy fortunes pinned upon his pleasure as thy neighbours upon thine And so it came to pass that fortune read him the same lecture that his fancy had done another For having a young beautiful Daughter and such a one as on whom the Emperour had cast an eye and so plainly that the Father spyed it he removed her to another place and kept her there close and at distance lest she should have been violated by him who must have no denyal Tiberius imagined as the thing was indeed and when he seeth that he cannot enjoy his love and satisfie his lust he turneth it to hate and revenge And causeth Marius to be accused of incest with his daughter whom he kept so close and both Father and Daughter are condemned and suffer for it both together § 5. A miserable life and death In these so feareful and horrid times when nothing was safe nothing secure when silence and innocency were no protection nor to accuse no more safeguard than to be accused but when all things went at the Emperours will and that will always cruel what course could any man take not to be intangled and what way being intangled to extricate himself The Emperours frowns were death and his favours little better to be accused was condemnation and to accuse was often as much that now very many found no way to escape death but by dying nor to avoid the cruelty of others but by being cruel to themselves For though self-murder was always held for a Roman valour yet now was it become a meer necessity men choosing that miserable exigent to avoid a worse as they supposed and a present end to escape future evils So did Asinius Gallus at this time for the one and Nerva the other This Gallus about three years ago coming to Tiberius upon an Ambassy was fairly entertained and royally feasted by him but in the very interim he writeth letters to the Senate in his accusation Such was the Tyrants friendship and so sour sawce had poor Asinius to his dainty fare A thing both inhumane and unusual that a man the same day should eat drink and be merry with the Emperour and the same day be condemned in the Senate upon the Emperours accusation An Officer is sent to fetch him away a Prisoner from whence he had but lately gone Ambassadour The poor man being thus betrayed thought it vain to beg for life for that he was sure would be denyed him but he begged that he might presently be put to death and that was denyed also For the bloody Emperour delighted not in blood and death only but in any thing that would cause other mens misery though it were their life So having once committed one of
speech now made among them in the Senate and reviving an act of treason for speaking against the Prince he suddainly departed out of the Senate and the City In what case the Senate and the people were that were guilty of either words or actions that he had charged them with all it is readily guessed but how they shall come off and what they shall do to escape is not easily to be resolved Their presentest help is to fawn and speak fair and that course they take praising him infinitely at their next meeting for his justice and piousness and giving him as infinite thanks that he suffered them to live and decreeing that sacrifices should be offered annually to his clemency on that very day that those charges were published against so many seeking to appease his senseless and foolish anger by as senseless and foolish a pacification But how little they could sacrifice or pray or praise him into any better mind than he hath been in hitherto you shall see by the sequel § 2. An inhuman Cruelty Among the many cruelties of this monster the murder of Esius Proculus may bear some bell because he slew him for nothing but only for this for that he was such an one as God had made him This man was the goodliest man of person and shape in all the City insomuch that he was commonly called Colosseros for his extraordinary properness and stature One day as he sate a spectator upon the scaffolds of the bloody sports below Caius commanded him suddainly to be put down among the combatants and there to fight for his life When he had had a tryal with two several men and came off victorious the inhuman Tyrant caused him speedily to be bound and arraied in tatters and rags to be led about the City shewed to the women and then slain So much of beast had this monster in him that he could not indure the goodliness of a man § 3. Caius his Luxury Lavishness and prodigality Thus bestial was he towards men and no less was he in another kind towards women This appeared in the deflouring of his own sisters and adulterating the most of the noble Ladies of the City He was his own Pimp and purveyer for his lust with this open and hideous way of brothelry He would invite the great men and their Ladies to supper and as the women passed by him in way of salutation he would earnestly and leasurely view them mercantium more saith my Author as they do that are to buy any thing and if any matron for modesty held down her head he would lift it up that he might have his full survey she that pleased him he took into a retiring room and adulterated and presently would he bring her forth again and tell openly whether she had given him content or no. Nor was he content with this choice and variety of women neither but that he might be beastly in every kind he abstained not from the abomination of Sodomie with men But let us stay no longer upon him in this his filthiness but trace him a little in his more tolerable vices of fantastickness and prodigality He seemed to affect a singularity in these three things singing working and spending according to the uncontroledness of his will the vastness of his command and the hugeness of his revenue He invented new manner of bathings and prodigious kinds of meats and feasts he would disolve most rich and precious Jewels in Vinegar and then drink them off And because he doubted as it seemeth that he could not wast his treasure fast enough with such tricks as these he would stand upon a Tower divers days together and fling great sums of mony among the people To all which ways of lavishing and expensiveness he joyned monstrous works and machinations which shewed at once his folly in their undertaking and the vastness of his power in their performance As levelling mountains to even the plain and in other places filling up the plain to equal mountains sometimes causing rocks of flint to be cut through to make a passage and sometimes foundations of houses or walls to be laid in the bottom of the Sea bringing soil and rubbish to fill up the place and to make it firm ground ambitious to bring to pass seeming impossibilities and cruelly hasty in the accomplishing of what he undertook punishing the slacking of the work with certain death § 4. His strange Bridge and Ships In the list of these his vanities and ungodly ways of spending let his bridge between Puteoli and Bauli come in the first place or else you do it some injury These two places were about three miles and a half distant an arm of the Sea of that breath severing them and lying between The ambition of the vain Emperour was to ride on horseback and in his chariot between these two places What his fancy or Phrenzy rather was that stirred up such a humor in him is diversly related and it is no great matter to inquire after it Some say it was that he might terrifie Germany and Britain against whom he intended hostility with the very rumor of so great a work others that he might intimate or rather excel Xerxes who made a bridge of Ships over the Hellespont But the rumor of it at Court where his mind was likeliest to be best known was that he did it in confutation of a prediction of Thrasillus who had told Tiberius that Caius should no more rule then ride over the bay of Baiae on hoseback Dion guesseth this to have been his reason that whereas the Senate upon their fear and fawning mentioned before had decreed an Ovation for him or a kind of triumphant riding on horseback he thought it too poor a thing to ride so by land and therefore invented this trick of his own vain head to ride so by Sea For this purpose all the ships that could be got were sent for in and when they were not enough others were made and so they all were set two and two linked together till they made a bridge of that three miles and an half long Then caused he an infinite number of workmen to carry on earth and make a causey like the Apion road over all those ships from the continent to the Island If this were not a Pontifex Romanus with a witness let all men judge When his dear bought way was thus prepared he prepares for it and for his Phantastick journey over it His garb in which he would ride was this He put a breast plate on which he said had been Alexanders and over that a rich purple robe then his sword and buckler and an oaken garland about his head and having sacrificed to Neptune and to the other Gods and even to the Deity Envy lest the bridge should miscarry he sets forth on horseback with a great troop of armed men attending him and takes his strange and idle voyage When he had ridden thus one day on horseback he
Claudius and desires him to command Mnester to do what she would have him which Claudius did not knowing what he commanded And then did Mnester adulterate the Empress so freely from fear of Claudius that he thought it had been the Emperors express mind he should so do And by divers other men did Messalina practise the very same project And to that impudency did she grow in her whoredom with this Mnester that when the Senate had commanded that all the brass coin that bare Caius his Image should be melted and this in detestation of Caius she caused pictures of Mnester to be made of it PART III. The JEWISH Story §. 1. Agrippa his actions at Jerusalem after his return from Rome AGRIPPA returned the last year to Jerusalem where as we observed and saw before he performed much ceremoniousness and changed the Highpriest slew James and imprisoned Peter Besides these things he remitted a tribute to the men of Jerusalem for their kindness in entertaining of him he obtained the letters of Petronius to the men of Dor for the removal of Caesars statue which some seditious men had set up in their Synagogue He removed Cantharas from the Highpriest again and placed Matthias in his stead He imprisoned Silas the Master of his Horse for his free discourse concerning his service done to him in the time of his calamity and poverty but on his birth day festival he inlarged him again where he continuing still in the same freedom of speech he imprisoned him again He began to fortifie Jerusalem and to make it exceeding strong but Marsus the present Governour of Syria in steed of Petronius got letters from Claudius to stop his work as suspitious towards innovation He was exceedingty observant of his Countries Laws and much care and cost he bestowed on sacrifices yet was he challenged by one * * * It may be this story aimeth something at Simon Peter Simon that took on him to be a teacher for an unholy man and one unfit to come into the Temple which Simon he sent for to Caesarea where he questioned with him about the words and disswaded him without punishment but with a reward He built sumptuous things in Berytus as a Theater Amphitheater Baths Porches and such like magnificences and set 700 and 700 condemned men to fight together for pastime and so destroyed them From thence he went to Tiberias of Galilee whither divers Kings came to him to visit And so did Marsus also the Governor of Syria but he seeing so many Kings together with him for they were five he suspected the matter as tending to innovation and therefore he commanded them home Herod after this went down to Caesarea and there he made sports and shows in honour of Caesar and on the second day being most gorgeously apparelled and the Sun shining very bright upon his bright cloathing his flatterers saluted him for a god and cried out to him Be merciful unto us hitherto have we feared thee as a man but henceforward we will acknowledge thee to be of a nature more excellent than mortal frailty can attain unto The wretched King reproved not this abominable flattery but did digest it And not long after he espied his Owl which the German had foretold to be the Omen of his death And suddainly he was seized with miserable gripings in his belly which came upon him with vehement extremity whereupon turning himself towards his friends Lo saith he he whom ye esteem for a God is doomed to die and destiny shall evidently confute you in those flattering and false speeches which you lately used concerning me For I who have been adored by you as one immortal am now under the hands of death And so his griefs and torments increasing his death drew on a pace whereupon he was removed into the Palace and all the people put on sackcloth and lay on the ground praying for him which he beholding could not refrain from tears And so after five days he gave up the Ghost being now 54 years old and having raigned seven years four years in the time of Caius and three under Claudius He left a son behind him of seventeen years old named also Agrippa and three daughters Bernice Mariamme and Drusilla Before his death was published his brother Herod the Prince of Chalcis and Chelchias the Kings Lieutenant caused Silas to be put to death FINIS THE TEMPLE SERVICE As it stood in the Days of Our SAVIOUR Described out of the SCRIPTURES And the Eminentest Antiquities of the JEWS By JOHN LIGHTFOOT D. D. LONDON Printed by W. R. for Robert Scott Thomas Basset John Wright and Richard Chiswell MDCLXXXII THE CONTENTS CHAP. I. OF the different holiness of the several parts of the Temple Pag. 897 Sect. 1. How the unclean were kept from the Temple 899 Sect. 2. Penalties doomed upon unclean persons found in the Temple Death by the hand of Heaven and cutting off ib. Sect. 3. Penalties inflicted upon unclean persons found in the Temple Whipping and the Rebels beating 901 CHAP. II. Of the several ranks of Priests and several officers of the Temple 903 CHAP. III. Of the High-priest-hood 904 CHAP. IV. Of the succession of the High-priests Sect. 1. To the building of the Temple 907 Sect. 2. The High-priests from the building of the Temple to the captivity ibid. Sect. 3. The High-priests under the second Temple 908 CHAP. V. The Sagan Katholikin Immarcalin and Gizbarin Sect. 1. SAGAN 911 Sect. 2. KATHOLIKIN 912 Sect. 3. IMMARCALIN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 913 Sect. 4. GIZBARIN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 914 CHAP. VI. Of the four and twenty Courses of the Priests 915 CHAP. VII Of the Levites Sect. 1. Of the Porters and guards of the Temple 918 Sect. 2. Of the Singers and Temple musick 919 Sect. 3. Of the Stationary men or Israelites of the Station 924 CHAP. VIII Concerning their Sacrifices and Offerings 926 Sect. 1. Burnt offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Sect. 2. Sin offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 929 Sect. 3. Trespass offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 933 Sect. 4. Peace offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 936 Sect. 5. Meat offerings and drink offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 938 CHAP. IX The manner and managing of the dayly service 941 Sect. 1. The manner of their casting lots for every mans several imployment 942 Sect. 2. The clensing and dressing of the burnt offering Altar ibid. Sect. 3. The Killing of the morning Sacrifice dressing the Lamps and Incense Altar 943 Sect. 4. Their publick prayers thy Phylacteries 944 Sect. 5. The burning of incense and the rest of their prayers 945 Sect. 6. The rest of their prayers 946 CHAP. X. The manner of their worshipping at the Temple 947 CHAP. XI Of the appearance of the people at the three festivals 950 CHAP. XII Of the manner of the celebration of the Passover 951 Sect. 1. Their searching out for leaven 953 Sect. 2. The passages of the forenoon of the
his seed to Molech or useth Sorcery or profaneth the Sabbath or eateth holy things in his uncleanness or that cometh into the Sanctuary he being unclean or that eateth fat or blood or what is left of the sacrifice or any sacrificed thing not offered in season or that killeth or offereth up a sacrifice out of the Court or that eateth leaven at the Passover or that eateth ought on the day of Expiation or doth any work on it or that makes oil or incense like the holy or that anoints with holy oil that delayeth the Passover or Circumcision for which there are affirmative precepts All these if done wilfully are liable to cutting off and if done ignorantly then to the fixed sin-offering and if it be unknown whether he did it or no then to a suspensive trespass-offering but only he that defiles the Sanctuary and its holy things for he is bound to an ascending or descending offering Now that we may the better understand what Death by the hand of Heaven and Cutting off mean we are first to take notice that neither of them was any penalty inflicted by the hand or sentence of man but both of them do import a liableness to the wrath and vengeance of the Lord in their several kinds And the Jews do ever account Cutting off to be the higher and more eminent degree of Divine vengeance As to spare more evidences of this which might be given copiously this passage of Maymonides is sufficient and it is remarkable when he saith f f f Maym. in Biath Mikdash per. 4. Is it possible for a Priest that serveth in his uncleanness to stay so little in the Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As that he should be guilty of death by the hand of Heaven only and not guilty of cutting off He had had those words but a little before which were cited even now An unclean person that serveth in the Sanctuary profaneth his Service and is guilty of death by the hand of Heaven although he stay not there and then he comes on and is it possible saith he that he should stay so little as to be guilty only of death by the hand of Heaven and not to be guilty of cutting off Apparently shewing that cutting off was the deeper degree and die of guilt and vengeance by the hand of God and Divine indignation By Death by the hand of Heaven in their sense therefore is to be apprehended some such a sodain avengeful stroke as the Lord shewed upon Nadab and Abihu or Ananias and Saphira to take them away And this may the better be collected by two passages usual in the Rabbins about this matter First In that they give up the offence of the Priests drinking wine before they went to serve which is held to have been the offence of Nadab and Abihu g g g â—â—â— per. 1. to death by the hand of Heaven which argues that they mean such a kind of stroke as they two had And secondly In that wheresoever the Law enjoyneth Aaron and his sons and the people about the affairs of the Sanctuary they shall or they shall not do thus or thus lest they die they interpret this of death by the hand of Heaven But what to understand by Cutting off is not so readily agreed among them h h h Kimchi in Esay â—8 Kimchi alledgeth it as the opinion of their Doctors That Dying before fifty years old is death by cutting off Compare Joh. 8. 57. i i i R. Sol. in Gâ—â— 17. Rabbi Solomon saith It is to die childless and to die before his time Baal Aruch giveth this distinction between Cutting off and Death by the hand of Heaven that k k k Arâ—â—h in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cutting off is of himself and of his children but Death by the hand of Heaven is of himself but not of his children But mean it which of these you will or all these together or which may have good probability to conceive a liableness to cutting off from the life of the world to come both this and Death by the Hand of Heaven were held by that Nation with whom the phrases were so much in use to mean not any censure or punishment inflicted by man but an impending vengeance of God and a continual danger and possibility when indignation should seize upon him that was faln under these gilts Anathema Maran Atha one under a curse whensoever the Lord shall come to inflict it as Joh. 3. 18 36. SECT III. Penalties inflicted upon unclean persons found in the Temple Whipping and the Rebels beating IT was not a small awe that this might work in the hearts of the people towards their restraining from going into the Sanctuary in their uncleanness to have this impressed and inculcated upon them as it was continually that such a venture did hazard them both body and soul and brought them ipso facto into Gods dreadful displeasure and into undoubted danger of accrewing judgment But did they let the offender thus alone that had offended as if he was fallen under the guilt of death by the Hand of Heaven or under the guilt of cutting off that they had no more to do with him but leave him to the justice of God and to judgment when it should fall upon him Many a wretch would make sleight of this matter and because sentence upon his evil work was not executed speedily his heart would be fully set in him to do so again as Eccles. 8. 11. Therefore they let not the Delinquent so escape but as he had fallen under the wrath of God so they also brought him under a penalty by the hand of man And this penalty was twofold either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whipping by the appointment of the Judges or mawling and beating by the people 1. There was the penalty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whipping or scourging upon the censure of the Judges according to the Law Deut. 25. 2. Where he was to receive forty stripes but their Tradition brought it to forty save one 2 Cor. 11. 24. And the reason of this was because they would make a hedge to the Law and whereas that commands that they should not give to a Delinquent that was whipt above forty stripes lest their brother should seem vile unto them they abated one of forty to make sure to keep within compass The measure and manner of their whipping is largely described in the Treatise Maccoth thus in their own words a a a Maccoth per. 3. How many stripes do they give him saith the Mishueh there Why forty lacking one As it is said by a certain number forty stripes that is a number near to forty Rabbi Judah saith he is beaten with full forty and where hath he the odd one above thirty nine Between his shoulders They allot him not stripes but so as they might be triplicated They allot him to receive forty he hath had some of them
we come up to the time of our Saviours death and to a wretch that had not a small hand in it Annas or Ananus who had been High-priest four changes before him is said to be High-priest with him Luke 2. 41. JONATHAN the son of Ananus made High-priest by Vitellius in the room of Ibid. c. 6. Cajaphas whom he removed 42. THEOPHILUS the brother of Jonathan upon the removal of Jonathan by Ibid. c. 7. the same Vitellius is made High-priest 43. SIMON called also Kantheras made High-priest by Herod Agrippa Theophilus Lib. 19. c. 5. being removed this was he whose daughter Herod married and who was removed from the High-priesthood so many changes ago 44. JONATHAN the son of Ananus restored by Agrippa again but he desires Ibid. c. 6. that his brother Matthias might be put in the place as a fitter man than himself which was a wonder in the great ambition for the High-priesthood which commonly was afoot 45. MATTHIAS put in the room of Jonathan 46. ALIONEUS or Elioenai placed by Agrippa in the room of removed Matthias Ib. cap. 7. 47. JOSEPHUS the son of Kanei promoted by Herod King of Chalcis Lib. 20. cap. 1 48. JONATHAN slain by an Assassin by the contrival of the Governour Felix Ibid. c. 6. 49. ISMAEL the son of Fabi. Ibid. 50. JOSEPH the son of Simon Ibid. 51. ANANUS the son of Ananus mentioned before This man was a Sadducee Ibid. c. 8. He put to death James the brother of our Lord he is called Ananias a whited wall one whom Paul will not own for High-priest Act. 23. 3 5. 52. JESUS put in by Agrippa King of Chalcis in the room of Ananus this Jesus was Ibid. the son of one Gamaliel 53. MATTHIAS the son of Theophilus And here began the Wars of the Jews Ibid. which at last were their destruction In which time the confusion of the times did breed such confusion and jumbling about the High-priesthood in choosing and counterchoosing and putting in and out according to the pleasure of this or that faction that prevailed that it would be but confused work to go about to give a Catalogue or account of them therefore having led the row of the High-priests thus far as till all order both in Church and State were perished and the dignity and respect of that Order was utterly lost we will supersede with this number that hath been related and pass on to the other ranks of Priests that are before us CHAP. V. The Sagan Katholikin Immarcalin and Gizbarin SECT I. SAGAN THE word Sagan is rare in the Scripture but both the name and the dignity is very commonly known and used in the Hebrew writers It is undoubted that he was next to the High-priest or Vicegerent to him but under what notion he came into this deputation is disputable and a a a Iuchasin fol. 57. Abraham Zaccuth doth purposely dispute it One conjecture about this matter is from that Tradition mentioned in Joma That against the day of expiation when the High-priest was to go into the most Holy place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b Ioma per. 1. ab initi◠They appointed another Priest in his stead who might supply the solemn work of that day if any uncleanness did befal the High-priest himself And R. Judah also saith they appointed him another wife lest his own wife should have died because he was enjoyned to atone for himself and for his house that is for his wife Now it is conceived by some that this Priest that was appointed as a reserve if any thing had befallen the High-priest to make him unfit for that work was called the Sagan c c c Ioseph Ant. lib. 17. cap. 8. Josephus giveth one example when the work of the day of Expiation was carried on by such a substitute but this opinion maketh the Sagan useful but for one week in the year whereas it appeareth by the Jewish records that he was in a continual office all the year thorough Some therefore again conjecture that the Sagan was to be he that was to be the next High-priest and in his Sagan-ship was as a Candidate for that Office d d d R. Sol. in Num. 19. So R. Solomon calleth Eleazar the son of Aaron the Sagan And e e e Aruch in Sagan Iuchas ubi sup the Jerusalem Talmud observes that none was High-priest unless he had been Sagan first but there are two arguments that oppose this opinion the first is because the High-priests after the time of Herod especially were so made at the arbitrary disposal of the Governor that it is not imaginable that they ever regarded whether he had been Sagan before or no. And another is because in all the Old Testament where the succession of the High-priesthood was fair and legal and it was still known who should be High-priest next yet there is never mention of the word or of the thing Sagan but only in 2 King 25. 18. and Jer. 52. 24. where is mention of Zephaniah the second Priest and the Chaldee Paraphrast calls him Sagan Now unless he were son to Serajah which I know not who ever held he was in no possibility of the High-priesthood had the Temple scaped the Babylonian fire and desolation For the discovering therefore what the Sagan was and under what notion he came into his Office it is observable that he is most commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sagan of the Priests So the Chaldee in the two places cited titleth Zephaniah So the Talmud in two places in the Treatise Shekalim speaketh of f f f Shekalim per. 3. per. 6. Ananias the Sagan of the Priests and in divers places both in the Talmud and in other Hebrew writers the phrase is used in this conjuncture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sagan of the Priests By the which it seemeth his Office had relation as much if not more to Priests below him as to the High-priest above him and I know not what fitter conception to have of him than this that he was as the High-priests Substitute in his absence to oversee or in his presence to assist in the oversight of the affairs of the Temple and the service of the Priests For although it is true that in some particulars his attendance did especially respect the High-priests person as in three reckoned by g g g Talm. Ierus Ioma per. 3. the Talmud of Jerusalem yet did his Office also relate to the Priests below him and so saith Maymonides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h Maym. in Kele Mik per. 4. That all the Priests were under the disposal or command of the Sagan For the High-priest having the chief charge and care of the holy things and that burden and incumbency being of so great a weight he was forced to get an assistance to help him to bear the burden nay sometime the silliness and
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
daily Sacrifice was the Offering for all Israel And accordingly the e e e Shek per. 4. Lambs for the daily Sacrifice and other Sacrifices which were offered up for the whole Congregation were provided at the Publick Charge out of the Temple Treasury Now it was impossible that all Israel should be present at the Sacrifices that were to be offered up for all Israel and therefore it was needful that some representatives should be chosen who in stead and behalf of all the People should be present at every Sacrifice that should be offered up for the whole Congregation And because this attendance would be continual in regard of the daily Sacrifice which was a Sacrifice of this Nature and so the Service would be very heavy for any one company of Men to attend continually therefore they appointed four and twenty Courses of these Stationary men as well as of the Priests and Levites that their attendance in these vicissitudes might be the more easie and portable even as the others were also divided into the like Courses for the same ease The Jews hold that these stations were first ordained by the former Prophets For the former Prophets appointed saith f f f Maym. ubi sup Maymony that they should choose out of Israel men upright and religious and that these should be as the Messengers of all Israel to stand by the Sacrifices and these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Men of the station and they divided them into four and twenty Courses according to the number of the Courses of the Priests and Levites and over every station there was one made Chief or President and him they called the President of the station 〈…〉 g g g Taan per. 4. Maym. ubi sup These men of the Station in every Course did as the Priests and Levites did in their Courses those that were in Jerusalem and near it when their week came went and attended upon their station but those that were at distance and further off gathered together into their several Synagogues and there fasted and prayed and read some part of the Law because though at distance yet would they joyn in service with and for their brethren of their Course who were now in their attendance at Jerusalem They fasted on the second third fourth and fifth days of that week and read over the story of the creation in Gen. 1. 2. in the six days every day a portion of it They would not fast on the first day of the week because they would not slip out of the joy and delight of a Sabbath into a Fast and they would not fast on the last day of the week because they would not preface the joy and delight of the Sabbath with a Fast neither But the four days between they spent in that solemn duty for the prosperity of their brethren that were at Jerusalem and of the work that they were about The Stationary men that were at Jerusalem were to attend constantly upon the Temple Service whilst it was in hand except at some particular times when they had a dispensation of which anon and their attendance referred especially to two ends First They stood to be a representative Congregation in behalf of all the people at the offering up of the daily sacrifice which was the sacrifice of all the people and at the use and administration of the publick Ordinances and Service The Jews were so precise and punctual about this point of having a competent congregation present when the publick Ordinances were administred h h h Megillah per. 4. Maym. in Tephillah per. 11. that in their Synagogues they would not have publick Prayers nor reading of the Law unless ten men were there much more was there a fitting Congregation of the people required to be at the Temple-service which concerned all the people to be administred unto besides the Priests which were to administer There was sacrificing there twice a day and reading of the Law at the least twice and Prayers four times and it had becomed and behoved if it had been possible all the people to have been there present and attending which because it could not possibly be done that all the people should be constant there they ordained and provided these Courses of Stationary men to be as the Deputies of all the people and a representative Congregation in their behalf It had been a visible contempt of those ordinances to have had them administred daily and none of the people to have been attending on them and it would have been a hazard that in time they would have been neglected by the people if they had been only left to their own liberty to come or not to come to them as they saw good therefore to prevent this visible contempt that might have accrewed and to provide that there might be always a Congregation of the people these stationary Courses were ordained that if devotion brought no other of the people to the service yet these their representatives might be sure to be attending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this their standing there at prayers supplications and oraisons and at the reading of the Law was called the station A second imployment that they or at least some of them had was to take care as representatives of the people that those of the people that had been under any uncleanness and being now cleansed were come to have their atonement made might be dispatched and the business done for which they came And so it is intimated by the treaty Tamid when it relateth i i i Tam. per. 5. that upon the ringing of the Migrephah of which hereafter by those that went into the holy place to offer incense the head or chief man of the station brought such persons up into the gate of Nicanor to have their atonement made There have been some who have conceived that these Stationary men as representatives of the whole Congregation were to lay their hands upon the head of the daily sacrifice which was an offering for all the people I did once go along also with this opinion but now I find the Jews on the contrary asserting k k k Maym. in Corban per. 3. That there was no laying on of hands upon the sacrifices of the whole Congregation but only in two cases The one was upon the scape-goat and the other was upon the bullock that was offered for the whole Congregation when it sinned of ignorance and the thing was hid from the eyes of the Assembly And that it was a Tradition delivered even by Moses himself that for the whole Congregation hands were laid but upon these two sacrifices And accordingly there were divers sacrifice times when the Stationary men were excused from attendance though the sacrifice were a sacrifice for the whole Congregation l l l Id. ib. Tal. in Taan per. 4. As they never made a station at the morning sacrifice all the eight days
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
in hand namely the second day of the Passover week whatsoever else of extraordinary offering was on it there never failed to be the offering and waving of the first fruit sheaf before the Lord The Law for this is given in Lev. 23. 10 11. When ye be come into the Land which I give unto you you shall reap the Harvest thereof then ye shall bring a sheaf of the first fruits of your Harvest unto the Priest and he shall wave the sheaf before the Lord to be accepted for you the morrow after the Sabbath the Priest shall wave it Where by the word Sabbath is to be understood not the Sabbath day in the proper sense but the first day in the Passover Week of which we have spoken which was so solemn an holy day And so the Chaldee Paraphrast and several other Jews do well interpret it The Rites about gathering and offering this first fruits sheaf are largely described by Tosaphta ad Menachoth to be after this manner a a a Tosaphta ad Menachoth per. 10. Rabbi Ismael saith The Omer or first fruits sheaf if it came on the Sabbath day properly so called as it did that very day that our Saviour rested in the grave it came in three Seahs but if on another day it came in five but the wisemen say whether Sabbath or other day all was one it came in three Seahs Abba Saul said On the Sabbath it was reaped by one man and with one sickle and in one Basket but on another day it was reaped by three men and in three baskets and with three sickles But the wise men said Sabbath or other day it was all one it was by three men and in three baskets and with three sickles The first fruits sheaf came out of the vale of the ashes by the brook Kidron c. The day of waving it lighting on the Sabbath the Sabbath was dispensed with for the reaping of it And how was it done Those that the Sanhedrin sent about it went out at the Evening of the holy day the first day of the Passover Week they took baskets and sickles c. They went out on the holy day when it began to be dark and a great company went out with them when it was now dark one said to them On this Sabbath on this Sabbath on this Sabbath In this Basket in this Basket in this Basket R. Eliezer the son of Zadock saith With this Sickle with this Sickle with this Sickle every particular three times over And they answer him well well well I will reap and he bids them reap And why do they thus Because of the Baithusaeans the Sadduces who said that the reaping of the first fruit sheaf is not on the end of the holy day They reap it and put it into the basket and bring it into the Court and pass it through the fire that they might answer the command about parched corn The words of Rabbi Meir But the wise men say That is not to be meant so but there was a hollow vessel full of holes so that the fire might go quite through it in the Court and the wind blew on it in which they put the Corn suddenly to dry it that it might grind and they put it on a Mill to get out a tenth deal c. One takes the tenth deal and puts its oil and frankincense on it and mingles them and waves it and takes out a handful and puts it on the Altar and the rest is for the Priest to eat As soon as the Omer is offered they go out and find Jerusalem streets full of Meal and parched Corn which was not according to the mind of the wise men The words of R. Meir But the wise men say that it was according to the mind of the wise men for as soon as the Omer was offered new Corn was permitted SECT IV. The Feast of Pentecost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FRom this day and occasion namely from the offering of the first fruits Omer they began to count the Weeks to Pentecost even seven Weeks forward This day was the first of the number and the next day after the expiring of seven Weeks being the fiftiethday from hence was Pentecost day as is imported in the very word It was dated from the offering of the first Corn because that Solemnity and this Festival had some relation one to another The presenting of the first sheaf was an introduction to Harvest and the Feast of Pentecost was a return or offering of their Harvest by that they had liberty to begin to put the sickle into the Corn and to reap and at this they offered an offering of their Corn now reaped and inned Therefore this Solemnity is sometimes called in Scripture the Feast of Harvest Exod. 23. 16. and sometimes the Feast of weeks Deut. 16. 10. because of the reckoning of the seven Weeks from that day to it and sometimes Pentecost Act. 2. 1. because it was the fiftieth day from that and so the Jews themselves call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a Maym. in Talmud per. 8. R. Sol. in Lev. 23. the fiftieth day or Pentecost But the Jews in their Writings do most commonly call this Feast by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atsereth and so do the Chaldee Paraephrasts use it in Numb 28. 26. although b b b Abarb. in Liv. 3. Abarbonel doth observe that this Feast alone of all the three is not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atsereth in the Scripture The word doth properly signifie a resraining or a shutting up and from that signification it is taken to signifie a solemn holy day or assembling as being interdicted and restrained from work 2 King 10. 20. Joel 1. 4. Amos 5. 21 c. But whether this Feast were so called by them in so singular a manner because that was the time of the restraining of rains it being the very middle of Harvest or because the offering of their first fruits was restrained till this time or because the festival joy of Harvest was yet restrained and not as yet full or for what cause else I shall not be much sollicitous to determine but certainly some of the Rabbins give such intimation as might seem to give some strength to the supposal upon one of the two latter For Maymony relateth c c c Maym. in Biccurim per. 2. that they brought not any first fruits before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pentecost because it is said the Feast of Harvest the first fruits of thy labours And if they brought any they received them not from them but laid them by till Pentecost And Baal Hatturim hath this saying d d d Baal Turim in Deut. 16. There is no rejoycing spoken of at the Passover because the fruits were yet in the field But at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pentecost when Corn is now reaped and Wine is now in the Grapes there is one rejoycing spoken of Deut. 16. 11.
Vid. Gloss. in Ioma in Talm. Babyl per. 1. Job Ezra Daniel and Chronicles places that might most affect and prepare him for the service The day being come which was so strict a Fasting day e e e Kerithuth per. 1. as that to eat any thing or to do any work on it fell under the penalty of being cut off the High-Priest is now to prepare himself for the business And first he puts off his ordinary wearing Cloathes bathes himself in water f f f Mid. per. 5. his bathing this day was on the roof of the room of Happarbah a fine Sheet hanging betwixt him and the sight of the People wipes himself dry with a Towel and puts on the rich Garments of the High-Priesthood washeth his Hands and Feet killeth the daily Sacrifice burns the pieces offers the Incense dresseth the Lamps and doth all the service belonging to the ordinary daily service And so he doth by the Bullock and seven Lambs of the extraordinary Sacrifice And when he had done with these he washed his hands and his feet again g g g Maym. ubi supra per. 4. Then put he off his rich Robes again and bathed himself and put on the white Linnen Garments appointed Levit. 16. 4. and performed the peculiar services of that day as first he goeth to his own Bullock Levit. 16. 6. which stood between the Temple and the Altar laid his two hands upon his head and made this confession Ah Lord I have sinned done perversly and transgressed before thee I and mine house I beseech thee O Lord expiate the sins perversities and transgressions whereby I have sinned done perversly and transgressed I and mine house as it is written in the Law of Moses thy servant saying for on this day he will expiate for you to purge you from all your sins before the Lord that ye may be clean h h h Id. ibid. per. 3. Then went he to cast the Lots upon the two Goats on the North-East part of the Court below the Altar The two lots were ordinarily of Gold pieces just of one and the same bigness on the one of them was written for the Lord and on the other for Azazel these were put into a Box into which the Priest could put both his hands this Box was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The two Goats were set before him one before the right hand and the other at the left and on his right hand stood the Sagan and on his left hand stood chief of his Fathers house He put his hand in the box and took out the lots and opening his hands if the lot for the Scape-goat came in his right hand the Sagan said to him Sir lift up your right hand and so the right hand Goat was the Scape-goat And if that lot came in his left hand the chief of his Fathers house said to him Sir lift up your hand and then that was the Scape-Goat that was on the left hand And he tied a Scarlet list upon that Goats head and set him there from whence he was to be sent away and the other Goat he sent where he must be killed This Scarlet list is called commonly by the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lingula coccinea the Scarlet tongue because it was broad and fashioned like a tongue And they expected that when it was tied upon the Scape-Goats head i i i Ioma per. 4. in Gemara it should turn white And so they say it did k k k Iuchasin fol. 15. col 1. in the time of Simeon the just and that the lot for the Scape-Goat came still up in his right hand and this they ground upon Esay 1. 18. Having thus set the two Goats ready against their time comes he returned again to his own Bullock where he left him standing and lays his hand upon his head a second time and makes a second confession in the very same words that he had done the former save that when he had said wherein I have sinned done perversly and transgressed before thee I and my fathers house he added and the sons of Aaron thy holy people as it is written in the Law of Moses c. Then killed he the Bullock took the blood and gave it one to stir that it should not congeal He himself took a Censer full of Coals from the Altar and set them down upon a Bench in the Court and from a Vessel brought him he took his hands full of Incense and put it into a Dish The Censer of Coals he took in his right hand because it was hot and heavy otherwise he should have carried it in his left and the Dish of Incense in his left hand and so he went into the Holy of Holies and came up to the Ark and there he sets his Coals down empties the Incense into his hands again and so lay it on the coals and stays till all the room be full of smoak and then comes backward out from within the vail having his face still toward the Ark Being come out he made this short Prayer O Lord God let it be thy good pleasure that this year may have seasonable rains if it have been droughty And let not thy Scepter depart from Judah and let not thy people Israel want sustenance and let not the prayer of wicked transgressors come before thee and so he came out Then took he the blood of the Bullock which had been stirred about all this while for congealing and brought it within the most holy place and sprinkled of it eight times once upward and seven times downward between the bars of the Ark and having so done he came out thence set the rest of the blood in the bason in the Holy place and came forth Then slew he the Goat took the blood of it into the most holy place and sprinkled it there eight times as the other came forth and set it down in the holy place took up the Bullocks blood and sprinkled it eight times before the vail and so he did by the Goats blood then mingled he them together and sprinkled therewith the golden Altar going round about it He began first with the North-east corner so to the North-west and to the South-west and ended at the South-east then sprinkled he the body of the Altar it self seven times and so came out and poured the remainder of the blood at the foot of the burnt offering Altar on the West-side And now he goes about to send the Scape-goat away he first laid his hands upon his head and made this confession Ah Lord thy people the house of Israel have sinned and done perversly and transgressed before thee I beseech thee now O Lord expiate the sins perversities and transgressions which the house of Israel thy people have sinned done perversly and transgressed before thee as it is written in the Law of Moses thy servant For this day he will expiate for you to purge you from all your sins that
end of every seven years in the solemnity of the year of release in the Feast of Tabernacles when all Israel is come to appear before the Lord thy God in the place which he shall choose thou shalt read this Law before all Israel in their hearing The circumstances of time place and person for this reading the Jews do determine thus ‖ ‖ ‖ Talm. in Sotab per. 7. R. Sol. in Deut. 31. Maym. in Hagigah per. 1. The reader was to be the King the place in the Court of the women and the time towards the end of the first holy day in the Feast of Tabernacles weeks There was then a pulpit of wood set up in the midst of the Court of the women for thither might women and children come to hear as they were injoyned per. 12. which they might not do into the upper Court And the King goes up into the Pulpit and sits him down The Minister of the Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takes the Book of the Law and gives it to the chief of the Congregation or Head of the Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chief of the Congregation or Head of the Synagogue for now they were in a Synagogue model gives it to the Sagan the Sagan gives it to the High-priest and the High-priest to the King The King stands up to receive it and standing uttereth a Prayer as every one did that was to read the Law in publique before he read and then if he thought good he might sit down and read but if he read standing it was thought the more honorable and so it is recorded that King Agrippa did when he was upon this imployment He began to read at the beginning of Deuteronomy and read to vers 10. of the 6. Chap. Thence he skipt to the thirteenth verse of the eleventh Chapter and read to the two and twentieth verse of the same Chapter There he skipt again to the two and twentieth verse of the fourteenth Chapter and read to the second verse of the nine and twentieth Chapter For they thought it was enough if he read those portions only that were most pregnant and pertinent for the stirring of them up to the observing of the Commandments and for the strengthening of their hands in the Law of truth And the Talmud relates of King Agrippa that when he was upon this Service and came to read that passage in Deut. 17. 15. One from among thy brethren thou shall set King over thee thou mayest not set a stranger over thee which is not thy brother his eyes trickled down with tears in remembrance that he was not of the seed of the Jews so that the people were glad to chear him up and cried out three times to him Fear not Agrippa thou art our brother The reading is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lection of the King and it is reckoned by the Jews to be one of those eight things that must undispensably be uttered in the Hebrew Tongue Those eight things are these 1. The words of him that presented his first fruits Deut. 26. 5. 2. The words of the woman that pull'd off the shoe Deut. 25. 7 8 9. 3. The blessings and the curses Deut. 27. 28. 4. The blessing of the Priests Numb 6. 24 25 26. 5. The blessing of the High-priest on the day of Expiation 6. This lection of the King 7. The words of the Priests incouraging to battel Deut. 20. 3. 8. The words of the Elders over the beheaded Heifer Deut. 21. 7 8. SECT II. The Priests burning of the red Cow THE Law about burning a red Cow to ashes and the use of those ashes for the purifying of those that were unclean by the dead is given and described at large in Num. 19. and the significancy of that rite and other sprinklings is touched upon Heb. 9. 13. The manner of their going about and performing this great business for so it was not unjustly held because it was for the cleansing from the greatest uncleanness was exceeding curious and their circumspection about the matter was so nice and great that in none of the Ceremonious performances they shewed more Ceremony than in this Not to trace their great curiosities in choosing out a Cow that was exactly fit for this business and how many exceptions and cautions and scrutinies they had about her which are nicely discussed in the two first Chapters of the Treatise Parah Nor to dispute whether a a a Vid. Iuchas fol. 13. R. Sol◠in Numb 19. this work of burning her belonged only to the High-Priest or whether another might do it as well as he the managing of that business when it came to it was after this manner b b b Talm. in Parah per. 3. in Mishueh Ioma per. in Gemarah Seven days before a Cow was to be burnt the Priest that was to burn her was put apart into a Chamber of the Temple which stood in the North-east Angle of the Court of Israel which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house of stone meaning The house of stone vessels as we have cleared it in the survey and description of it And the reason of this his separation was that he might be sure to be free for all that time from any Pollution by a Grave or Corps For since the ashes of this burnt Cow was the great and only purger from that defilement it was their choise care and heedfulness that they should be clear from that defilement that went about the burning of her or sprinkling her ashes When the day of her burning came the Priest that was to do it and they that were to accompany him in that work c c c Middoth per. 1. marched out at the East-gate of the Mountain of the Temple which Gate was also called Shushan and went over the Valley of Cidron to Mount Olivet to a pitch of the Hill just over against the Gate where they had come out and in the face of the Temple d d d Maym. in Parah per. 3. Sheka im per. 4. Talm. in Parah ubi supr all the way over the Valley was a Causey made upon double Arches that is one Arch still standing upon two Arches and so levelied on the surface as made a plain and even way all along And the reason of this great cost and curiosity was that all the way might be secure against unseen or unknown graves by which these passengers might have been defiled the stone Arches not permitting to interre a Corps The like Arches for the like prevention we have observed in its due place were all under the Courts of the Temple and the like Archedness was there on Mount Olivet under the very place where the Cow was to be burnt for the same security The Elders of the People marched before the Priest and his company all along this Causey to the place of the burning and there when the Priest came up they laid their hands upon
sight upon notice of their coming the chief men of the Priesthood went out to meet them and when they were come within the City they rehearsed these words Our feet shall stand within thy gates O Jerusalem and all the Tradesmen in their shops stood up as they came by and saluted them O our brethren of such a place you are welcome The Pipe went playing before them till they came to the Mountain of the House and when they came there every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea though it were King Agrippa himself saith the Tradition was to take his Basket upon his shoulder and so to walk up till he came to the Court and all the way as they went they said over the hundred and fiftieth Psalm Praise ye the Lord praise God in his Sanctuary c. Being come into the Court the Priests began and sung the Thirtieth Psalm I will extol thee O Lord for thou hast lifted me up and hast not made my foes to rejoyce over me With his Basket on his shoulder the man begins and says I profess this day unto the Lord thy God that I am come into the Country which the Lord sware unto our fathers for to give us Deut. 26. 3. and then beginning to say A Syrian ready to perish was my father c. he takes down the Basket from his shoulder and holds it by the edges and the Priest putting his hands under it waves it up and down and he goes on and says A Syrian ready to perish was my father and he went down into Egypt and sojourned there with a few c. even to the middle of the tenth verse and so he sets down his Basket by the side of the Altar and boweth and goeth forth They used by their Baskets as they brought them to hang Turtles or Pigeons which were to be for an offering and the fruits themselves went to the Priests of the Course that then served and the party that brought them must lodge in Jerusalem all night after he had presented them and the next morning he might return home They might not offer their first fruits before the Feast of Pentecost compare Act. 2. and Rom. 8. 23. nor after the Feast of Dedication SECT VI. Their bringing up wood for the Altar IT was a singular and a strict command that the fire of the Altar should never go out Lev. 6. 13. And as the Jews observe that Divine Providence did comply with the keeping of it in for they say a a a Talm. in Avoth per. 5. that Rains from Heaven never put the fire out so did the Nation provide for the continual burning of it by a b b b Maym. in Taâ—…s per. 2. penalty of whipping decreed agreed against him that should extinguish it and by a constant supply of wood brought up to the Temple for the maintaining of it Josephus speaketh of their Xylophoria or certain set and solemn times on which the People brought up Wood for this purpose his words are these c c c Ioseph de Bell. lib. 2. cap. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was a feast of the wood carrying at which it was the custom for all to bring up wood for the Altar that it might not want fewel for the fire which might never go out The Talmudick Treatise Taanith reckoneth nine special days in the year used for this solemn imployment and alotteth the work to nine special Families of those that are mentioned to have returned out of captivity d d d Talm in Taamith per. 4 The wood-carrying times saith it for the Priests and the People were nine On the first of Nisan the sons of Arah a son of Judah On the twentieth of Tammuz the sons of David a son of Judah On the fifth of Ab the sons of Parosh a son of Judah On the seventh of the same the sons of Jonadab the son of Recab On the tenth of the same the sons of Senaah a son of Benjamin On the fifteenth of the same month the sons of Zattu a son of Judah and with them the Priests and Levites and whosoever knew not their own Tribe c. On the twentieth of the same month the sons of Pahath Moab a son of Judah On the twentieth of Elul the sons of Addin a son of Judah And on the first of Tebeth the sons of Parosh came a second time And on the first of Tebeth there was no station made by the stationary men because on that day the Hallel was sung and there was an additional offering and an oblation or bringing up of wood The wood thus brought up to the Temple it was first laid up in that building in the North-east corner of the Court of the Women which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e Talm. in Middoth per. 2. The wood room where it was searched by those of the Priests lineage that had blemishes and so were uncapable of serving at the Altar whether it had worms or no in it for any wood that had any worms in it was unclean and unfit for the Altar fire that that was found free from worms and so reputed fit for the Altar was brought up into another room called f f f Ib. per. 5. also the wood room and the room Parhedrin on the South side of the Court of Israel and there it lay near and ready when there was occasion for its use That wood that had worms in it and so might not touch the Altar was used either for boyling baking or frying of the offerings that were boyled or baked or fryed or for keeping fires for the Priests and Levites in their attendance and guards in cold weather FINIS ERUBHIN OR MISCELLANIES CHRISTIAN AND JUDAICAL And Others Penned for RECREATION AT VACANT HOURS By JOHN LIGHTFOOT D. D. LONDON Printed by W. R. for Robert Scott Thomas Basset John Wright and Richard Chiswell MDCLXXXII TO THE Right Worshipful RIGHT LEARNED AND RIGHT VERTUOUS KNIGHT Sir Rowland Cotton I. L. Wisheth all present and future felicity Ever Honoured MY creeping and weak Studies neither able to go nor speak for themselves do like Pyrrhus in Plutarch in silence crave your Tuition For they desire when they now come to light to refuge to you who next to God first gave them life Your incouragement and incitation did first set me forward to the Culture of holy Tongues and here I offer you the first Fruits of my barren Harvest Your tried Learning and tried Love assure me that you both can judge soundly and yet withal will not judge too heavily of my weak endeavours and such a Patron my Book desireth This hath caused to you this present trouble and in me this present boldness I know it had been more secure to have been obscure and not to have come thus to publick Hazzard for as the Roman said well It is hard when the World shall shew me mine infirmities under mine own hand yet have I had some reason to
his neck and offers it to every one he meets as his reward if he would kill him At last he is paid in his own coin and hires his own murderer with that price wherewith he himself was hired And so perish all such whose feet are swift to shed-blood and he that strikes with an unlawful sword be strucken with a lawful again This mans case makes me to think of Cain the old grandsire of all murderers Of his heavy doom and misery and burden and banishment David once groaned under the burden of blood guiltiness but God at his repenting eased him Psal. 51. Judas takes a worse course than even Cain did to be released of the sting of bloodshed Matth. 27. God grant I never know what it is to be guilty of shedding of blood but only by reading CHAP. XVIII Of the name of the Red Sea IN Hebrew it is called Suph the Sea of weeds Because saith Kimchi there grew abundance of weeds upon the sides of it In Greek Latine and English and other Western Tongues it is commonly called the Red Sea Divers reasons are given by divers persons why it is so called the best seems to me to be from the redness of the ground about it And so Herodotus speaks of a place thereabout called Erythrobolus or the red soil It is thought our Country took the name of Albion from the like occasion but not like colour As from the white rocks or clifts upon the Sea side The Jews hold that Whale that swallowed Jonah brought him into the Red Sea and there shewed him the way that Israel passed through it for his eyes were as two windows to Jonah that he looked out and saw all the Sea as he went A whetstone yet they will needs have some reason for this loud lie and this is it because Jonah in Chap. 2. 5. saith Suph hhabhush loroshi which is the weeds were wrapped about my head which they construe the Read Sea was wrapped about my head And to help the Whale thither Rabbi Japhet saith that the Red Sea meets with the Sea of Japho or the Mediterranean unless the Rabbin means that they meet under ground guess what a Geographer he was and if he find a way under ground guess what a deep Scholar A long journey it was for the Whale to go up to Hercules pillars into the Ocean and from thence to the Red Sea in three days and nights but the fabling Jews must find some sleight to maintain their own inventions CHAP. XIX Of the word Raca Matth. 5. 22. WHosoever shall say unto his brother Raca shall be worthy to be punished by the Councel The word is a Jewish nick-name and so used in the Talmud for a despiteful title to a despised man as Our Rabbins shew a thing done with a religious man that was praying in the high way by comes a great man and gives him the time of the day but he saluted him not again He stayed for him till he had finished his prayer after he had done his prayer he said to him Reka is it not written in your law that you shall take heed to your selves Had I struck off thy head with my sword who should have required thy blood c. And so goes the angry man on Irenaeus hath a Phrase nigh to the signification of this word qui expuit cerebrum a man that hath no brains and so Raka signifies a man empty whether of understanding or goodness so the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently taken CHAP. XX. Wit stollen by Iews out of the Gospel Gospel Jews OUR Saviour saith to his Disciples the harvest truly is great but the labourers are few Matth. 9. 38. RAbbi Simeon saith to day is the harvest and the work is much and the labourers are idle and the reward great and the Master of the house urgent Pirk Abhoth Per. 2. Whosoever heareth these sayings and doth them I will liken him to a man that built his house upon a rock And the rain descended and floods came c. He that learneth the Law and doth many good works is like a man that built his house the foundation of stone and the rest of brick and the waters beat and the stone stood c. And every one that heareth these sayings and doth them not shall be likened to a foolish man that built his house upon the sand Matth. 7. 24 25. c. But he that learneth the Law and doth not many good works is like a man that built his house the foundation of brick and the rest of stone c. and the brick wasted c. Abhoth Rabbi Nathan Of every idle word that men speak they shall give account thereof at the day of Judgement Matth. 12. 36. The very same words almost in Orehhoth hhajim With what measure you meet it shall be measured to you again Matth. 7. 2. Rabbi Mair saith With the measure that a man measureth they measure to him again Sanhedrin The whole Lords Prayer might almost be picked out of their works for they deny not the words though they contradict the force of it The first words of it they use frequently as Our Father which art in Heaven in their Common Prayer book fol. 5. and Humble your hearts before your Father which is in Heaven in Rosh hashava But they have as much devotion toward the Father while they deny the Son as the Heathens had which could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * * Frequent in Homer Our Father Jupiter and worshipped an unknown god Act. 17. They pray almost in every other Prayer Thy Kingdom come and that Bimherah bejamenu quickly even in our days but it is for an earthly Kingdom they thus look and pray They pray Lead me not into Temptation fol. 4. Liturg. while they tempt him that lead them in the Wilderness as did their Fathers Psal. 95. By this Gospel which they thus filch they must be judged CHAP. XXI Saint Cyprians nicety about the last Petition in the Lords Prayer SAint Cyprian it seemeth is so fearful of making God the Author of evil that he will not think that God leadeth any man into temptation The Petition he readeth thus Ne nos patiaris induci in tentationem Suffer us not to be lead into temptation but deliver us from evil leaving the ordinary current and truth of the Prayer because he will not be accessary to imagine that God should lead man into temptation whereas all men as well as he do think that God doth not lead man into evil temptations as Sathan doth and yet that God doth tempt men So he is said in plain words to have tempted Abraham And Rabbi Tanchum wittily observes that Abrahams two great temptations begin both with one strain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get thee gone The first Get thee gone out of thy Country from thy kindred and fathers house Gen. 12. The second Get thee gone to the land of Moriah and offer thy son Isaac
common in all their Authors When they cite any of the Doctors of their Schools they commonly use these words Amern rabbothenu Zicceronam libhracah in four letters thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus say our Doctors of blessed memory But when they speak of holy men in the Old Testament they usually take this Phrase Gnalau hashalom on him is peace in brief thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus when they mention Moses Solomon David or others this is the memorial they give them The Arabians have the like use in their Abbreviation of Gnalaihi alsalemo on whom is peace The words in Hebrew want a verb and so may be construed two ways On him is peace or on him be peace The learned Master Broughton hath rendered it the former way and his judgement herein shall be my Law To take it the latter way seems to relish of Popish superstition of praying for the dead which though the Jews did not directly do yet in manner they appear to do no less in one part of their Common Prayer Book called Mazkir neshamoth the remembrancer of Souls which being not very long I thought not amiss to Translate out of their Tongue into our own that the Reader may see their Jewish Popery or Popish Judaism and may bless the Creator who hath not shut us up in the same darkness CHAP. XL. Mazkir neshamoth or the Remembrancer of souls in the Iews Liturgy Printed at Venice THE Lord remember the soul or spirit of Abba Mr. N. the son of N. who is gone into his world wherefore I vow to give Alms for him that for this his soul may be bound up in the bundle of life with the soul of Abraham Isaac and Jacob Sarah and Rebecca Rachel and Leah and with the rest of the righteous men and righteous women which be in the garden of Eden Amen The Lord remember the soul of Mrs. N. the Daughter of N. who is gone to her World Therefore I vow c. as in the other before Amen The Lord remember the soul of my father and my mother of my grandfathers and grandmothers of my uncles and aunts brethren and sisters of my cosens and consenesses whether of my fathers side or mothers side who are gone into their world Wherefore I vow c. Amen The Lord remember the soul of N. the son of N. and the souls of all my cosens and cosenesses whether on my fathers or mothers side who were put to death or slain or stabd or burnt or drowned or hanged for the sanctifying of the Name of God Therefore I will give Alms for the memory of their souls and for this let their souls be bound up in the bundle of life with the soul of Abraham Isaac and Jacob Sarah and Rebecca Rachel and Leah and with the rest of the righteous men and righteous women which are in the garden of Eden Amen Then the Priest pronounceth a blessing upon the man that is thus charitable as it followeth there in these words He that blessed our father Abraham Isaac and Jacob Moses and Aaron David and Salomon he bless Rabbi N. the son of N. because he hath vowed Alms for the souls whom he hath mentioned for the honour of God and for the honour of the Law and for the honour of the day for this the Lord keep him and deliver him from all affliction and trouble and from every plague and sickness and write him and seal him for a happy life in the day of Judgment and send a blessing and prosper him in every work of his hands and all Israel his brethren and let us say Amen Thus courteous Reader hast thou seen a Popish Jew interceding for the dead have but the like patience a while and thou shalt see how they are Popish almost entirely in claiming the merits of the dead to intercede for them for thus tendeth a prayer which they use in the book called Sepher Min hagim shel col Hammedinoth c. which I have also here turned into English Do for thy praises sake Do for their sakes that loved thee that now dwell in dust For Abraham Isaac and Jacobs sake Do for Moses and Aarons sake Do for David and Salomons sake Do for Jerusalem thy holy Cities sake Do for Sion the habitation of thy glories sake Do for the desolation of thy Temples sake Do for the treading down of thine Altars sake Do for their sakes who were slain for thy holy Name Do for their sakes who have been massacred for thy sake Do for their sakes who have gone to fire or water for the hallowing of thy Name Do for sucking childrens sakes who have not sinned Do for weaned childrens sakes who have not offended Do for infants sakes who are of the house of our Doctors Do for thine own sake if not for ours Do for thine own sake and save us Tell me gentle reader 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whether doth the Jew Romanize or the Roman Judaize in his devotions This interceding by others is a shrewd sign they have both rejected the right Mediator between God and Man Christ Jesus The prophane Heathen might have read both Jew and Papist a lecture in his Contemno minutos istos Deos modo Jovem propitium habeam which I think a Christian may well English let go all Diminutive Divinities so that I may have the great Jesus Christ to propitiate for me CHAP. XLI Of the Latine Translation of Matth. 6. 1. ALms in Rabbin Hebrew are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedhakah righteousness which word the Syrian Translator useth Matth. 6. 1. Act. 10. 2. and in other places From this custom of speech the Roman vulgar Translateth Attendite ne justitiam vestram faciatis One English old manuscript Testament is in Lichfield Library which hath it thus after the Latine Takith hede that you do not your rightwisnes before men to be seyne of hem ellis ye shullen have no mede at your fadir that is in hevenes Other English Translation I never saw any to this sense nor any Greek copy It seems the Papist will rather Judaize for his own advantage than follow the true Greek The Septuagint in some places of the Old Testament have turned Tsedhakah Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds or little or to no sense As the Papists have in this place of the New Testament turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness to as little purpose In the Hebrew indeed one word is used for both Tsedhakah for Almsdeeds which properly signifies Righteousness upon what ground I know not unless it be to shew that S◠Chrysostom hath such ◠touch Alms must be given of rightly gotten good or else they are no righteousness or they are called Zadkatha in Syrian Hu ger zadek le mehwo they are called righteousness because it is right they should be given and given rightly The Fathers of the Councel of Trent speak much of the merit of Alms whom one may
Porch Holy and most Holy place and by the one woodden House the seiling of the House within And in this sense Rabbi Solomon seemeth also to understand it who renders the words to this sense q q q R. Sol. in Ezr. VI. The Walls were of Marble and there was a Wall of Wood within like the building of the House which Solomon built The Septuagint have Translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Houses and Josephus followed them in so rendring it But the Chaldee Paraphrast doth use the word to signifie Ranks or Rows of Stone or Timber as Hag. II. 15. Before a Stone was laid upon a Stone he utters it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. XLVI 23. c. And in this sense doth Aben Ezra understand the word and so hath our English Translated it Three rows of great Stones and a row of new Timber But we are yet to seek for the meaning of the clause though we be satisfied with this sense of the word Three rows of Stone and one of Timber Is this to be understood of three rows of Stone Pillars and one of Wood all standing up or of three rows of Stones laid in the Walls and one row of Timber lying upon them And is this meant in the Body of the Temple it self or in some other Walls that were about it If we look into 1 Kings VI. 36. I suppose some resolution of these doubts may arise thence for there it is said parallel to what is spoken Ezr. VI. 4. That Solomon built the inner Court with three rows of hewen Stone and one row of Cedar-beams And it is almost past peradventure that Cyrus gave his Commission after that pattern having learned it from some Jews that were about him Having therefore prescribed the dimensions of the Temple it self in vers 3. he giveth also warrant and platform for Walling in the Court even after the fashion that Solomon had used namely three rows of great Stones to bring up the Wall and a row of Cedar-beams either to crest it or to lie between as the Wall rose And so do Levi Gershom and D. Kimchi expound these words in 1 King VI. The Walls were three rows of hewen Stones and one of Timber of Cedar upon them The Jews upon their return out of Captivity did first build the Altar before they set upon the building of the House Ezr. III. 3. for their necessity and occasions did call upon them to sacrifice and the very place did warrant their Sacrificing though the Temple were not yet built In the second year after their return in the second month of the year which was the second year of Cyrus they lay the foundation of the House but in the next verse the Work is hindred and so continues forlorn till the second year of Darius Ezr. IV. 24. On the twenty fourth day of the sixth month of that year they begin to prepare for the Building again and on the twenty fourth day of the ninth month they set to Work Compare Hag. I. 15. II. 18. The fashion and pattern which they followed in the particular Structures and Fabricks about the House was r r r Midr. per. 2 3. Kimch id Ezek. 40. as the Authors of their own Nation assert the Temple which Ezekiel hath described Chap. 40. 41. c. The children of the Captivity say they made the building according to the form that they saw in the building of Ezekiel in divers things which although they could not imitate to the full especially in the spaciousness of his measures and sumptuousness of his Fabrick that pattern of his being as well a figure of a Temple not earthly and not built with hands as it was an earnest and promise of an earthly Temple to be built by them upon their return yet did they lay that copy before them and did in very many things imitate that fashion and form and platform their buildings and Courts thereafter And so did Herod by the counsel of the wise Men that were in his favour as Hillel Shammai and Menahem c. when he repaired or rather rebuilt the Temple though he did in divers things exceed the dimensions of the childrens of the Captivity yet did he observe their platform and fashion as they had done Ezekiels And so as to the form and composure of the things and places themselves there is so little difference betwixt the buildings of the returned Captives and the buildings of Herod that the Talmudicks do still account both but one Temple and account that that stood to the destruction of Jerusalem to be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second Temple to Solomons first and so indifferently shall we take it up CHAP. XI The measures and platform of the Temple as it stood in the time of Our SAVIOUR HEROD sirnamed the Great a a a Jos. ant lib. 14. cap. 17. when he was a young Gallant before he came to be King had slain one Ezekias and some others with him for which he was called before the Sanhedrin to be judged for killing a man where some of the Council fearing him and some favouring him and not executing justice as he had deserved Shammai the Vice-president of the Council did boldly and plainly tell them before his face That whereas they were so favourable and partial to him now the time would come when he would not shew them such favour but should kill them And so Herod did when he was King afterward destroying the whole Sanhedrin unless it were two men Hillel the President and Shammai the Vice-president who had been so plain with him And afterwards as it were in way of expiation of this horrid fact b b b Juchasin fol 19. he was perswaded by Baba ben Bota to repair the Temple which he did so thoroughly that c c c Jos. ant lib. 15. cap. 14. he made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Larger in compass and most glorious in height taking down the old foundation and laying new This work he began in the eighteenth year of his Reign and in eight years he finished it some nine years before our Saviours birth in all which time if you will believe the Jews they will tell you d d d Juchasin ubi sup That it never rained in the day time lest the work should be hindred The sumptuousness of this building the same Authors in the Treatise e e e Succah per. 3 in Gemara Succah in the Gemara do magnifie in these expressions He that never saw Jerusalem in her glory never saw lovely City And he that never saw the Sanctuary with its buildings never saw goodly buildings Rab. Hasda saith It was Herods building And of what did he build it Rabba saith Of goodly stone and marble And some say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of marble painted or full of curious veins and divers colours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the roof of the adjoining room where also a Cock ran to supply the Bath CHAP. XXXII The Gate and House Nitsots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The House of Stone Vessels WE are now come to the Gate that was most East of all the three on this North-side and it bare the double name of a a a Mid. per. 1. the Gate Nitsots and b b b Ibid. per. 2. the Gate of the Song The word Nitsots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betokeneth properly sparkling as Esa. I. 31. Ezek. I. 7 c. and so it signifies the beams of the Sun which as it were sparkle at his rising or going forth But sometimes it is used by the Rabbins to signifie Drops which are as it were the sparks of Water and sometime as Baal Aruch observes Froth or Foam Now to what sense of all these to apply the name of this Gate and to give the reason of its denomination in that sense will prove more labour than profit though the pains be put to the best improvement I shall leave it upon these two conjectures in the sense of Sparkling That it was called the sparkling Gate either because the fire or flaming of the Altar shone upon it it standing in most opposition to the Altar of all the Gates on this North side or because the South Sun did give a great dazling light upon the gilding of this Gate which it did by neither of the other on this North-side the height of the Temple interposing betwixt the Sun and them But this Gate lay clearly open to the South Sun and so the leaves of the Gate being gilt they gave a sparkling and dazling reflexion into the Court. But why it is called the Gate of the Song for ought I can find is left also only to conjecture And I shall only offer this Because they that came in at this Gate came in the very face of the Levites as they stood in their desks singing or playing on their Instruments and making the Temple musick Joyning to the East-side of this Gate there was a building was called from the Gate c c c Mid. per. 1. The House Nitsots in which the Priests kept a Guard in the upper room and the Levites in the lower and between this building and the Gate there was as it were a Cloister passage by which passage there was a way out of the very Gate into the room below where the Levites kept and there was also a passage out of the Cloyster into the Chel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so is that clause in the Talmuds survey of the Temple to be understood when it saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d Ibid. That this Gate was like a Cloister and a Chamber was built over it where the Priests kept Ward above and the Levites below and it had a Door into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel The meaning of which passage may be conceived to be this That as you went through this Gate Nitsots out of the Court into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel upon your right hand there was not a plain Wall for the side of the Gate as the other Gates had but that side was open with Pillars as the Cloister sides were of which we have spoken and within those Pillars there was a little Cloister or Walk which was almost as long as the passage through the Gate was broad So that when you were in the hollow of the Gate you might step in between the Pillars into this Cloister and so into the room where the Levites kept their Guard and over this Cloister and that room and over the Gate was there a place where the Priests kept their ward and this was one of the three places where they warded Out of the Levites room there was a door into the Chel These buildings ran thus from this Gate of Nitsots Eastward a pretty way and then there joined to them another building which raught to the very corner of the Court Wall And it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The House of Stone Not as if it were built of Stone and the other buildings of Wood for the rest were of Stone also nor as if this differed in manner of building from the rest but because all the Vessels that were used in it were of Earth or Stone And so the Gemara upon the Treatise Joma explaineth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e Ioâ—a per. 1 in Geâ—aâ—a Before the Temple at the North-east corner was the Chamber of the House of Stone and thither they put the Priest apart that was to burn the red Cow seven days before And it is called the House of Stone because the work of it was in Vessels of Dung Earth or Stone In which passage they do not only give the reason of the name but they also give an evidence of the situation of this place when they say it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before the Temple at the North-East corner And as for the putting of the Priest apart into this room that we are about who was to burn the red Cow there is the like Record in the Treatise Parah in these words f f f 〈…〉 〈…〉 3. 〈…〉 Seven days before the burning of the Cow they put apart the Priest that was to burn her out of his House into the Chamber which was before the Temple in the North-east which was called the House of Stone and they be sprinkled him all the Seven days c. CHAP. XXXIII The Court of Israel and of the Priests And the Levites Desks where they Sung THUS having passed round about the Wall that inclosed the Court and observed every particular Gate and Building in it we are now to enter into the Court it self and to survey that and there we shall find much variety a a a Mid per. 1. The whole length of the Court from East to West was one hundred eighty and seven cubits and the breadth from North to South one hundred thirty and five b b b Ibid. per. 8. The parcels of the total sum of the length were these from East to West The breadth of the Court of Israel eleven cubits The breadth of the Court of the Priests eleven cubits The breadth of the Altar two and thirty cubits Between the Altar and the Temple two and twenty cubits The length of the Temple it self an hundred cubits Behind the West end of the Temple to the Court-wall eleven cubits The parcels of the breadth were these going from North to South From the Wall of the Court to the Pillars eight cubits From the Pillars to the Marble Tables four cubits From the Tables to the place of the Rings four cubits The space of the Rings it self four and twenty cubits From the Rings to the Altar eight cubits The Altar and the rise to it sixty two cubits From the foot of the rise to the South-wall of the Court five and twenty cubits Of all these
to be before the Tabernacle of the Congregation but it was set a little aside toward the South 2. That at the first it had but two Spouts or Cocks out of which the Water ran at which they washed but that in aftertimes c c c Ioma per. 3. Ben Kattin made twelve Spouts or Cocks to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Mishneh recordeth in the Treatise Joma It calleth the Cocks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paps d d d Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because saith Aruch they were as the Paps of a Woman and Water ran out of them at which they washed their Hands and so Rabbi Solomon charactering the Laver saith e e e R. Sol. ubi sâ—pra It was like a great Cauldron and it had Paps or Cocks that voided Water out of their Mouths Now the Gemara of the Babylon Talmud upon the Mishneh cited disputing the case why Ben Kattin should make twelve Spouts to it they resolve it thus That the Tradition was that he made so many that the twelve Priests his Brethren which had to do with the dayly Sacrifice might wash themselves at it altogether we observe in its due place that there were so many Priests imployed about the offering up of the dayly Sacrifice some for one part of the Service and some for another Therefore this Ben Kattin being a Priest himself did so provide that these many Priests that were to be imployed together might also stand and wash together and by this that so many might wash together at the several Cocks of it it appeareth to be a Vessel of great reception and capacity 3. There is frequent mention among the Talmudicks of an appurtenance to the Laver which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which before we can English will cost some inquiry The Mishneh even now cited recordeth that as Ben Kattin made the Cocks for the Laver so also that he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mukene to the Laver that the Water of it might not be unclean by standing all night And so in the Treatise Tamid f f f Tamid per. 1 Sect. 4. where it is discoursing of the Priest that should cleanse the Altar going to wash his Hands and Feet at the Laver it saith That his fellows heard the sound of the wood which Ben Kattin made the Mukene for the Laver The Gemara upon the former place disputes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g Ioma fol. 37. what is the Mukene Rabba saith It is a wheel And so saith Aruch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of Mukene is a wheel Now in what place and to what use this wheel was is now all the question i i i Gloss. in Mishnaioth in Tamid vid. Maym in Biath Mikd. per. 5. some say it was to let down the Laver into the Well to fill it with Water or to let it lie in the Well all night and so there is speech in the Treatise Zevachin of k k k Zevach. per. â— fol. 18. drawing and fetching up the Laver out of the Molten Sea which Solomon made for it was let down into that all Night lest the Water of it should be polluted by standing all night in it But when we observe the greatness of this Laver that we are speaking of under the second Temple at which as hath been related twelve men might stand round and wash together and when we consider that there was no Well near to the place where the Laver stood by divers paces it will appear a thing unimaginable that one Priest should let down the Laver into the Well and fetch it up again full of Water for the Treatise Tamid makes the dealing with the Mukene of the Laver be it what it will to be but one Priests work I do not remember that I have read of what matter the Laver of the second Temple was made whether of Brass or stone Conduit-like for to hold it of Wood is very unsuitable to the exceeding great stateliness of the Temple in other things yet were it of Wood it would have been a very hard task for any one man to manage it in that manner as they do a bucket in a Well be the Engine of Ben Kattins making never so active and cunningly contrived l l l Maym. ubi sup and therefore Maimonides leaves it as a thing of doubtfulness about letting it down into the Well for saith he They let it down into a gathering of Waters or into the Well and on the morrow drew it up or they filled it every day in the morning Therefore by the Mukene of the Laver I see not what else can be understood than some contrival either found out or at least the cost of it discharged by Ben Kattin the Priest whereby Water was drawn up and forced by the Wheel in the Well-room in some singular conveyance to fill the Laver when there was occasion Not that the Laver was stirred out of its place or needed any such removal but as it is known by common experience Water by the working of a Wheel was carried in Pipes into it at pleasure So that whereas the standing of the Water in it all Night did make that Water useless and unlawful for that end that the Water of the Laver was to serve unto it either was evacuated over Night when the work of the Day was done or if it stood all Night it was let out in the Morning by the Priest that was to do the first work of the day namely who was to cleanse the Burnt-offering Altar of its ashes and he had no more to do to fill the Laver again but only to go into the Well-room and there to draw at the Wheel a while and that brought up Water by conveyances into it So that now to give an English translation to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mukene we may very well call it the Engine of the Laver and so doth m m m Aruch ubi sup Rabbi Nathan give us some incouragement to do when he tells us that it is a Greek word and I suppose he means the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Machina an Engine 4. There was never to be so little Water in the Laver but that it might be sufficient to wash four Priests a row and the reason of this Tradition Baal Turim would derive from this n n n Baal hatturim in Exod. XXX because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used for this washing Exod. XXX 18. is observed by the Masoreth to be used in all four times But a reason something more rational is given by others and that is this o o o Maym. ubi sup Because it is said And Aaron and his sons shall wash thereat now these were four Aaron Eleazer Ithamar and Phinehas 5. Their manner of washing at the Laver was thus p p p Id.
had none This Dichotomy is shewed out of the Jewish Writers p. 651 to 658. Jewish Affairs p. 773 825. Their troubles in Alexandria p. 832 834 835 852 853 859. In their own Land p. 856 857. They are again in favour p. 879. Phrases taken from the Jewish Writers are used in the New Testament as Gehenna the World to come Maranatha Raka Jannes and Jambres Beelzebub 1005 1006 Jews a great number were all along in Egypt p. 205. Their Language and Stile is much followed in the New Testament p. 213 214. They had three ways of opposing the Gospel by a Prayer against Hereticks by Emissaries whose business were to cry it down and preach every where against it by the use of Magick in doing strange things exceeding many of them being skilled therein p. 290. They generally every where opposed the Gospel p. 294 295 296 297. Both within and without Judea they were generally Judged by their own Magistracy p. 302. They used to pray only for themselves and their own Nation p. 309. In Babilon in the days of Saint Peter they were grown to so great and distinct a Nation since the time of the Captivity that they had a Prince of their own and three Universities 335. About Christs appearance and especially some little after they were the most unquiet and tumultuous Nation under Heaven p. 337. Besides their common wickedness they had four Additions monstrous and unparalleld p. 337. The cruelty of the Jews was most unparalleld they murdered at one time of Greeks and Romans 460000 Men eating their flesh devouring their Intrals daubing themselves with their Blood and wearing their Skins c. p. 289 366. After this multitude of thousands of Jews were destroyed 400000. Adrian walled a Vineyard sixteen miles about with dead Bodies a Mans height The Brains of three hundred of their Children were found upon one stone p. 368. He destroyed fifty of their strongest Garisons and nine hundred eighty five of their fairest Towns this was sometime after the destruction of Jerusalem 366 367. They had five hundred Schools and in every one five hundred Scholars Rab. Akibah had 24000 Disciples p. 368. They were more mad of their Traditions and Carnal Rites after the fall of Jerusalem than before p. 370 371. They were generally divided among themselves yet all of them opposed Christianity to the utmost when they themselves were in their greatest afflictions p. 371. They deeply engage themselves to stand by the Mishnah and Talmud p. 372. The Talmud of Babilon is their Standard for Rule and Religion to this day 372. Their miserable Estate to this day doteing on Traditions Their own Works for salvation Their being the Children of God that their Messias is to come hating him that is already come up p. 375. They make a part of the remaing Antichrist and are to be destroyed with him c. p. 376. There may be a calling of the Jews but not so universal as some suppose p. 375 376 377. In Galilee and Judea they differed in many things p. 605. Jews put for Sanbedrim or Rulers very common in the Evangelists p. 662 670. Their Admirable Resolution and Courage 773. How their-own Historians differ 774. Their Commotions p. 773 803 818 874 875. Vitellius becomes their friend p. 809. The difference between the Jews and the Gentiles went away when Christ came p. 845 to 847. Several Hereticks sprang from among them as Simon Cerinthius Menander Ebion Basilides c. p. 372 373. Jannes and Jambres a form taken from the Jewish Writers 1005 1006 Jezabel mentioned Apoe 2. 20. might possibly be one that was a Whore to Simon Magus 787 If is sometimes a Note of Assurance and not of Doubting 503 Image of Jelousy what 2017. * Immarcalin were seven in number they carried the Keys of the Gates of the Court and one could not open them without the rest c. 913 914 Imposition of Hands p. 281. This way the Holy Ghost was sometimes given p. 285. This way the Apostles in likelihood never used but to ordain unto some Office in the Church and not for Confirmation 788 Incarnation is a mystery high and deep 504 Incense burning what 945 946 Incense The Altar of Incense what p. 1083. * The way of pounding and compounding it 2012. * Inspiration two Degrees of it viz. to Prophesie and to be Pen Men of Divine Writ John had both these 341 342 Inversion of Words or Names very common in Scripture 84 88 122 Joab his self-deceit in laying hold of the Horns of the Altar with the Reason of it 2033. * Jocanan ben Zaccai Rabban part of his History 2009. * Job was contemporary with Israel in Egypt p. 23. He was an Heathen Man yet so good 1026 John the Baptist when he began to Preach and Baptize p. 208 209. How exceedingly People flocked to his Ministry and Baptism p. 209. His Ministry lasted three years the half of which almost he lay in Prison p. 234. He was born at the same time and place when and where Circumcision was instituted p. 13. Josepbus his Testimony of him p. 592. His excellent Character with what opinion the Jews even the Sanhedrim had of him at first p. 681 682. How he received his Commission for the Ministry and the Institution of the Sacrament of Baptism p. 454. How he performed these 455 John the Evangelist his departure from Paul and Barnabas at Perga the occasion guest at p. 290. He is called The Beloved Disciple c. with the Reason 634 635 John the same with Jochanan frequent in the Old Testament 398. Marg. Jona applied to Peter with emphasis when Prophet Jonah and he are compared together 531 Jonah the Prophet was a Man of Wonders as his History refers to Niniveh 1006 1007 Jordan Israels passage through Jordan was very many miles taking up about all the length of the River that was in Judeah 478 528 Joseph had the Birthright as Rachel's first Born by Jacob's Choice in his life and Gift at his death p. 17 19 21. His Birthright in the division of Canaan is served next after Judah's Royalty 41 Joshua did great things 42 Joshua the son of Perehiah part of his History 2008. * Josi or Joseph ben Joezer part of his History 2008. * Jota or one Title of the Law did not perish 374 Journey taking a Journey in Scripture be it whither it will is commonly called going up and going down p. 423. A Sabbath days Journy what 252 739 to 742 Isaac his birth how he was a Type of Christ. 13 14 Isaiah is called the Evangelist 98 Israelite indeed what 534 Israel's afflictions in Egypt with the Reason of their suffering p. 1024. Israels Camp according to the Chaldee Paraphrast what 1025 1026 Iturea Ituria what Country and whence it had its Name 453 Jubilee Year what resemblance of Christs Redemption p. 619. It was the Jubilee year at Christs birth 243 Judah the son of Tabbai part of his History p. 2008. * Rabbi
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
together on a sudden Neighbours for civility sake Minstrels perhaps for the sake of gain both the more officious in this business as we may guess by how much the Parents of the deceased Maid were of more eminent quality She died when Christ together with Jairus was going forward to the house Mark V. 35. and yet behold what a solemn meeting and concourse there was to lament her There were two things which in such cases afforded an occasion to much company to assemble themselves to the house of mourning First Some as it is very probable resorted thither to eat and drink for at such a time some banqueting was used s s s s s s Hieros Beracoth fol. 6. 1. A Tradition They drink ten cups in the house of mourning two before meat five while they are eating and three after meat And a little after When Rabban Simeon ben Gamaliel died they added three more But when the Sanhedrin saw that hence they became drunk they made a decree against this Secondly Others came to perform their duty of charity and neighbourhood for they accounted it the highest instance of respect to lament the dead to prepare things for the burial to take care of the funeral to put themselves under the Bier and to contribute other things needful for that solemnity with all diligence Hence they appropriated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rendring or bestowing of mercies to this Duty in a peculiar sense above all other demonstrations of charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t Hieros Sanhedr fol. 23. 3. One of the Disciples of the Wise men died and Mercy was not yeilded him that is No care was taken of his funeral But a certain Publican died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the whole City left off work to yeild him Mercy Mourning for the dead is distinguished by the Jewish Schools into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aninuth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ebluth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was on the day of the funeral only or until the Corps was carried out and then began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lasted for thirty days Of these mournings take these few passages u u u u u u Bab. Beracoth fol. 18. 1. He that hath his dead laid out before him and it is not in his power to bury him useth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aninuth that kind of mourning For example If any dye in prison and the Magistrate or Governour of the place permits not his burial he that is near of kin to him is not bound to that mourning which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And the reason is given a little after namely because he who hath his dead laid out before him or upon whom the care of his burial lays is forbidden to eat flesh to drink Wine to eat with others to eat in the same house under which Prohibition thou Jairus now art and he was free from reciting his Phylacteries and from prayer and from all such like precepts of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when the funeral is carried out of the door of the house then presently begins the mourning called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From thence he is free from the foregoing prohibitions and now is subject to others Hence 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bending down of the beds of which the Talmudists speak very much From what time say they are the beds bended From that time the dead body is carried out of the gate of the Court of the house or as R. Josua From that time as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grave stone is stopped up For so it is commonly rendred but the Gloss some where the Cover or the uppermost board of the Bier What this Bending of the beds should mean you may observe from those things which are spoken in the Tract Beracoth x x x x x x Hieros Berac fol. 6. 1. Whence is the bending of the beds R. Crispa in the name of R. Jochanan saith From thence because it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they sat with him to the Earth Job II. 13. It is not said Upon the Earth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Earth it denotes a thing not far from the Earth Hence it is that they sat upon beds bended down 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that laments all the thirty days is forbid to do his work and so his sons and his daughters and servants and maids and cattel c. y y y y y y Massecheth Semac◠cap. 5 These things concerned him to whom the dead person did belong His friends and neighbours did their parts also both in mourning and in care of the funeral employing themselves in that affair by an officious diligence both out of duty and friendship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever sees a dead corps say they and does not accommodate or accompany him to his burial is guilty of that which is said He that mocketh the poor reproacheth his Maker c. But now say they no man is so poor as the dead man z z z z z z Bab. Berac in the place above c. VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Maid is not dead but sleepeth IT was very ordinary among them to express the death of any one by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to to sleep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When N. slept that is when he died a phrase to be met with hundreds of times in the Talmudists And this whole company would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Daughter of Jairus sleeps that is she is dead Therefore it is worthy considering What form of speech Christ here used The Syriac hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She is not dead but asleep VERS XXXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was never so seen in Israel THESE words seem to refer not to that peculiar miracle only that was then done but to all his miracles Consider how many were done in that one day yea in the afternoon Christ dines at Capernaum with Matthew having dined the importunity of Jairus calls him away going with Jairus the Woman with the issue of blood meets him and is healed coming to Jairus his house he raiseth his dead daughter returning to his own house for he had a dwelling at Capernaum two blind men meet him in the streets cry out Messias after him follow him home and they are cured As they were going out of the house a dumb Demoniac enters and is healed The multitude therefore could not but cry out with very good reason Never had any such thing appeared in Israel VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Through the Prince of the Devils c. See the Notes at Chap. XII 24. CHAP. X. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when he had called to him the twelve Disciples COncerning the number of twelve corresponding to the Tribes of Israel See
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
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
that they might receive their hire and he gave him a compleat hire with the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the labourers murmured saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have laboured hard all the day and this man only two hours yet he hath received as much wages as we The King saith to them He hath laboured more in those two hours than you in the whole day So R. Bon plied the Law more in eight and twenty years than another in a hundred years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Early in the morning b b b b b b Gloss. in Bab. Bava Mezia fol. 83. 2. The time of working is from Sun-rising to the appearing of the Stars and not from break of day And this is prov'd from the Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the President of the Priests saith to them c c c c c c Joma Chap. 3. Tamid Chap. 3. where they say 'T is light all in the East and men go out to hire labourers whence it is argued that they do not begin their work before the Sun riseth It is also proved from the Tract Pesachin where it is said that it is prohibited on the day of the Passover to do any servile work after the Sun is up intimating this that that was the time when labourers should begin their work c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To hire Labourers Read here if you please the Tract Bava Mezia Chap. VII which begins thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hireth Labourers and Maimonides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tract intitled d d d d d d Chap. 9. 11. Hiring VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agreed for a penny a day A Penny of silver which one of gold exceeded twenty four times for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A penny of gold is worth five and twenty of silver e e e e e e Gloss. on Cherithuth Chap. 2. The Canons of the Hebrews concerning hiring of labourers distinguish as reason requires between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being hired by the day and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being hired only for some hours which may be observ'd also in this Parable for in the morning they are hired for all the day and for a penny but afterwards for certain hours and have a part of a penny allotted them in proportion to the time they wrought VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Call the Labourers FOR it is one of the Affirmative precepts of the Law that a hired labourer should have his wages paid him when they are due as it is said You shall pay him his wages in his day and if they be detain'd longer it is a breach of a negative precept as it is said The Sun shall not go down upon him f f f f f f Maimon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 11. c. VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Didst not thou agree with me for a penny IN hiring of labourers the custom of the place most prevail'd hence came that Axiom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observe the custom of the City f f f f f f Beb. Bava Mezia fol. 83. 2. speaking of this very thing There is also an example g g g g g g Hierof Mezia fol. 11. 2. Those of Tiberias that went up to Bethmeon to be hired for labourers were hired according to the custom of Bethmeon c. By the by also we may observe that which is said by the Babylonians in the place last cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the Gloss renders it Notice must be taken whether they come from several places for at some places they go to work sooner and at some later Hence two things may be clear'd in the Parable before us 1. Why they are said to be hired at such different hours namely therefore because they are supposed to have come together from several places 2. Why there was no certain agreement made with those that were hired at the third sixth and ninth hour as with those that were hired early in the morning but that he should only say Whatsoever is right I will give you that is supposing that they would submit to the custom of the place But indeed when their wages were to be paid them there is by the favour of the Lord of the vineyard an equality made between those that were hired for some hours and those that were hired for the whole day and when these last murmured they are answer'd from their own agreement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You agree'd with me Note here the Canon h h h h h h Maimon as before Chap. 9. The master of the family saith to his servant Go hire me labourers for four pence he goes and hires them for three pence although their labour deserves four pence they shall not receive but three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they bound themselves by agreement and their complaint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murmuring in the 11th verse is against the servant VERS XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The baptism that I am baptized with THE phrase that goes before this concerning the cup is taken from divers places of Scripture where sad and grievous things are compared to draughts of a bitter cup. You may think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cup of vengeance of which there is mention in Bab. Beracoth i i i i i i Fol. 51. 2. means the same thing but it is far otherwise give me leave to quote it though it be somewhat out of our bounds Let them not talk say they over their cup of blessing and let them not bless over their cup of vengeance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the cup of vengeance The second cup saith R. Nachman bar Isaac Rabbena Asher and Piske are more clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he shall drink off two cups let him not bless over the third The Gloss He that drinks off double cups is punisht by Devils But to the matter before us So cruel a thing was the Baptism of the Jews being a plunging of the whole body into water when it was never so much chilled with Ice and snow that not without cause partly by reason of the burying as I may call it under water and partly by reason of the cold it us'd to signifie the most cruel kind of death The Hierusalem Talmudists relate That in the days of Joshua ben Levi some endeavoured quite to take away the washings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptisms of women because the women of Galilee grew barren by reason of the coldness of the waters k k k k k k Berac 6. 3. which we noted before at the sixth verse of the third Chapter CHAP. XXI VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Ass and her fold IN the Talmudists we have the like phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Hierof Bava Mezia Fol. 11. 1. An ass 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
themselves into so many Houses of Fathers In one Course perhaps there were five six seven eight or nine Houses of Fathers of the Course wherein there were but five Houses of Fathers there were three of them ministred three days and two four days If six then five served five days and one two days If seven then every one attended their day If eight then six waited six days and two one day If nine then five waited five days and four the other two Take the whole order of their daily attendance from Gloss. in Tamid Cap. 6. The great Altar or the Altar of Sacrifice goes before the lesser or that of incense The lesser Altar goes before the pieces of Wood or the laying on the Wood upon the fire of the great Altar The laying on the Wood goes before the sweeping the inner Altar or that of the incense The sweeping of the inner Altar goes before the snuffing of the Lamps The snuffing of the Lamps goes before the sprinkling of the blood of the daily Sacrifice the sprinkling of the blood of the daily Sacrifice goes before the snuffing of the two other Lamps The snuffing of the two other Lamps goes before the Incense The Incense goes before the laying on the parts of the Sacrifice upon the Altar The laying on the parts goes before the Mincha The Mincha goes before the meal or the two loaves of the Chief Priest The two loaves of the Chief Priest go before the Drink-offering The Drink-offering before the additional Sacrifices So Abba Saul But a little after The Wise-men say the blood of the Sacrifice is sprinkled then the Lamps snuffed then the Incense then the snuffing of the two other Lamps and this is the tradition according to the Wise-men VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. According to the custom of the Priests Office his lot was c. a a a a a a Tamid cap. 3. hal 1. THE Ruler of the Temple saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come ye and cast your lots that it may be determined who shall kill the Sacrifice who sprinkle the blood who sweep the inner Altar who cleanse the Candlestick who carry the parts of the Sacrifice to the ascent of the Altar the head the leg the two shoulders the tail of the back-bone the other leg the breast the gulet the two sides the entrails the flower the two loaves and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath it to whom it happens by lot b b b b b b Joma fol. 25. 1. The room Gazith in which the lots were cast was in the form of a large Hall the casting of the lots was on the East-side of it some Elder sitting on the West i. e. Some Elder of the Sanhedrim that instructed them in the custom and manner of casting the lot The Priests stood about in a circle and the Ruler coming snatcht off a Cap from the head of this or that person and by that they understood where the lot was to begin c c c c c c Gloss. ibid. fol. 22. 1. They stood in a circle and the Ruler coming snatches off a Cap from the head of this or that man from him the lot begins to be reckoned every one lifting up his finger at each number The Ruler also saith in whomsoever the number ends he obtains this or that Office by lot and he declares the number e. g. There is it may be the number one hundred or threescore according to the multitude of the Priests standing round He begins to reckon from the person whose Cap he snatcht off and numbers round till the whole number is run out now in whomsoever the number terminate he obtains that Office about which the lot was concerned And so it is in all the lots I will not enquire at present whether this casting of lots was every day or whether for the whole week wherein such or such a Course performed its attendance It seems that at this time the number whatever it was for the choice of one to burn Incense ended in our Zachary whose work and business in this Office let it not be thought tedious to the Reader to take an account of in these following passages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To burn Incense d d d d d d Tamid cap. 5. hal 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He whose lot it was to burn incense took a Vessel containing the quantity of three Cabs in the midst of which there was a Censer full and heaped up with Incense over which there was a cover e e e e e e Halac 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He to whom the lot fell of the Vessel wherein the coals were to be taken up takes it and goes up to the top of the Altar there stirring the fire about takes out some of the hottest coals and going down pours them out into a golden Vessel f f f f f f Halac 6. When they had come from hence to the space between the Altar and the Porch of the Temple one of them tinkles a little Bell by which if any of the Priests be without doors he knows that his brethren the Priests are about to worship so that he makes all speed and enters in The Levite knows his brethren the Levites are beginning to sing so he makes hast and enters in too Then the chief head or ruler of the course for that time sets all the unclean in the East-gate of the Court that they may be sprinkled with blood g g g g g g Cap. 6. Hal. 1. When they were about to go up the steps of the Porch those whose lot it was to sweep off the ashes from the inner Altar and the Candlestick went up first He that was to sweep the Altar went in first takes the Vessel worships and goes out h h h h h h Halac 2. He who by lot had the vessel for gathering up the coals placeth them upon the inner Altar lays them all about to the brim of the Vessel then worships and goes out i i i i i i Halac 3. He who was to burn the Incense takes the Censer from the midst of the Vessel wherein it was and gives it to one standing by If any incense had been scattered in the Vessel he gives it him into his hand scatters the incense upon the coals and goes out He does not burn the incense till the Ruler bids him do it VERS X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole multitude of the people were praying without WHEN the Priest went in unto the Holy place to burn incense notice was given to all by the sound of a little Bell that the time of Prayer was now as hath been already noted I. As many as were in the Court where the Altar was retired from between the Temple and the Altar and withdrew themselves lower a a a a a a Joma fol. 44. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They drew
shalt dye by the sword Epiphanius gives some countenance to this exposition a a a a a a Haeres 78. cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whether the Holy Virgin died and was buried her death was crowned with infinite honour she made a most chaste end and the crown of her virginity was given her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whether she was put to death as it is written a sword shall pass through thine own soul she is possest of glory and a crown amongst the Martyrs VERS XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anna a Prophetess the Daughter of Phanuel of the Tribe of Aser THere were therefore Prophets at this time among the people It is not to be denied that at this time there were that is when the morning of the Gospel began to dawn but for four hundred years past there had been one that had deserved that name however the Jews vainly enough had honoured the memories of some with that title which we shall not meddle with at this present But was this Anna accounted a Prophetess by the Jews if so whence that Proverbial expression out of Galilee ariseth no Prophet Joh. VII 52. She was certainly a Galilean and for that very reason probably it is here remark't that she was of the Tribe of Aser What think we of that passage in Vajierah rabba fol. 174. 4. and Bemidbar rabb fol. 250. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King Messiah who is placed on the North shall come and build the House of the Sanctuary which is placed on the South Doth not this favour something of Christ's coming out of Galilee VERS XXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Departed not from the Temple I. IT may be doubted whether any Women ever discharged any office in the Temple Some think they did But that which they alledge out of 1 Sam. II. 22. concerning the Women that assembled at the door of the Tabernacle of the Congregation is quite another thing from any publick ministring if we will admit the Targumist and the Rabbins for Expositors So Exod. XXVIII 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women assembling by troops at the door of the Tabernacle of the Congregation The Targumists both here and in the place newly quoted have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women that came to pray The Greek Interpreters read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And by the same boldness or blindness wholly left out that clause 1 Sam. II. 22. And how they lay with the Women that assembled at the door of the Tabernacle of the Congregation It is apparent that Women were wont to come from other parts to the Tabernacle for devotion 's sake not to perform any ministry So this Anna by birth of the Tribe of Aser had changed her native soil and fixt her abode at Jerusalem partly for devotion that she might be the more at leisure for praying in the Temple and partly as a Prophetess that she might utter her Prophesies in the great Metropolis II. She departed not from the Temple that is not in the stated times of Prayer according as it is commanded Aaron and his Sons Levit. X. 7. Ye shall not go out from the door of the Tabernacle Where Siphra fol. 24. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the time of their ministry VERS XLII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when he was twelve years old a a a a a a Chetubb fol. 50. LET a man deal gently with his Son till he come to be twelve years old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from that time let him descend with him into his way of living That is let him diligently and with severity if need be keep him close to that way rule or art by which he may get his living b b b b b b Joma fol. 82. 1. At twelve years old they were wont to inure Children to fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from time to time or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from hour to hour that they might be accustomed to it and so be capable of fasting upon the day of attonement Christ being now twelve years old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applies himself to his proper work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be about his Fathers business c c c c c c Ignat. Mart. Epist. ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solomon when twelve years old judged between the two Women d d d d d d Shemoth rabb R. Chama saith that Moses when he was twelve years old was taken from his Fathers House VERS XLIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when they had fulfilled the days HEre ariseth a question whether it was lawful to depart from Jerusalem before the seven days were ended If not why did Peter and Cleophas go away on the third day if they might how then is that precept to be understood about eating the unleavened bread throughout the whole seven days I. It is controverted amongst the Doctors about that passage Deut. XVI 6 7. thou shalt sacrifice the Passover at the even at the going down of the Son and thou shalt turn in the morning and go into thy tents Whether it be lawful after they had eaten the Lamb to go every one to his own House This is denied and that not without reason For as it is in the Gloss a a a a a a In Chagigah fol. 1◠2. On the day of the Feast that is the first day of the seven the sabbatical limits forbad it For on the Feast day no man ought to exceed the bounds of a Sabbath days journey That therefore say they that is said thou shalt go into thy tents is to be thus understood thou shalt go into thy tents that are without the walls of Jerusalem but by no means into thine own house II. Was it lawful then to return home on the second day of the Feast No it was not For on that day was the general appearance in the Court and presentment of their offerings And this seems hinted by R. Elhanani in another Gloss upon the place newly cited There were two reasons saith he of their lodging in Jerusalem the one because of the Feast day the other because of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Offering III. It was not unlawful to depart on the third day if necessity of affairs required it But as in many other cases the Doctors were wont to speak so might it be said in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was much more commendable for them to abide in Jerusalem till all the seven days were ended and that especially because of the last day which was a Festival or Holy-day b b b b b b Pesikta fol. 75. 3. R. Jose the Galilean saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are three things commanded to be done in the Feast 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chagigah 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
he art thou so sad He saith unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am sad for the speeches of those who say I will do this or that e're long though they know not how quickly they may be called away by death That man with whom thou hast been feasting and that boâ—sted amongst you with this wine I will grow old in the joy of my Son behold the time draws nigh that within thirty days he must be snatcht away He saith unto him do thou let me know my time To whom he answered over thee and such as thou art we have no power for God being delighted with good works prolongeth your lives VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither Store-house nor Barn I Am mistaken if the Jerusalem Writers would not render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Store-house where they laid up their fruits and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Barn where they laid up their grain It is commonly rendred the floor but there it is meant the Barn floor Our Saviour takes an instance from God feeding the Ravens m m m m m m Vide Job XXXVIII 41. Ps. CXLVII 9. It is R. Solomon's remark Our Rabbins observe that the Raven is cruel toward its young but God pitieth them and provides them flees that breed out of their own dung Now the reason they give why the old ones are so unmerciful to their own young is in Chetabboth n n n n n n Fol. 49. 2. where the Gloss thus explains the mind of the Gemarists speaking of the young ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both white and black when they grow black the old ones begin to love their young but while they are all white they loath them In that very place there occurs this passage not unworthy our transcribing There was a certain man brought before Rabh Judah because he refused to provoide for his Children saith he to those that brought him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dragon brings forth and lays her young in the Town to be nourisht up When he was brought to Rabh Chasda he saith unto them compel him to the door of the Synagogue and there let him stand and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Raven seeks her young ones but this Man doth not seek or own his Children But doth the Raven seek her young ones behold it is written God feedeth the Ravens which cry unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This hath no difficulty in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is said of them while they are white that God feeds them but that is said of them when they are become black that the Raven owneth her young But the Gloss hath it thus It seems as if he with his own voice should cry out against himself and say the Raven owneth her young But there are those that expound it as if the minister of the Synagogue should set him forth and proclaim upon him the Raven acknowledgeth her young but this man rejects his own Children Tell it to the Church Matth. XVIII 17. VERS XXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The nations of the world c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is a very common form of speech amongst the Jews by which they express the Gentiles or all other nations beside themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a peculiar propriety in Sacred Writ which they have not in prophane Authors so far that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath relation only to the Jewish ages and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the nations that are not Jewish Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. XXIV 3. is meant the end of the Jewish age or world And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. I. 2. is before the Jewish world began and hence it is that the world very often in the New Testament is to be understood only of the Gentile world VERS XXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He will come forth and serve them o o o o o o Gloss. in Bathra fol. 57. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that serves at the table goes about while the guests sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to denote the same thing here unless it may referr to some such thing as this viz. that the Master will pass by his dignity and condescend to minister to his own Servants VERS XXXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the second watch and in the third IN the very dead watches of all at least if there be not a solecism in speech At the first watch they went to bed and the fourth watch the time of getting up again came on so that the second and the third watch was the very dead time of sleep VERS XLVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall be beaten with many stripes THere was a stated number of stripes and that was forty beyond which no Malefactor Condemned by the Judges to that punishment ought to receive Whence that passage p p p p p p Cholin fol. 82. 1. seems a little strange He that kills an Heifer and afterward two of that Heifers Calves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be beaten with fourscore stripes How so fourscorce when they ought not to exceed above forty q q q q q q Deut. XXV 3 They might not exceed that number for one single crime but if the crime was doubled they might double the punishment And it may be a question whether they did not double their accusations upon St. Paul when they multiplied their stripes he himself telling us that five times he had received forty stripes save one r r r r r r 2 Cor. XI 2â— But did every one that was adjudged by the Court to stripes did they always receive that number exactly of thirty nine no doubt the number was more or less according to the nature of the crime Which seems to be hinted in s s s s s s Fol. 24. 2. Pesachin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that eateth the Potitha some creeping thing of the Sea let him be beaten with four stripes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that eateth a Pismire let him be beaten with five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that eateth an Hornet let him have six If this be the sense of the words then here may arise a question with what kind of scourge they were beaten if with that scourge of three cords that was used when they gave nine and thirty stripes repeating their strokes by a scourge of three cords thirteen times how then could they inflict four or five stripes with such a scourge as that was But as to the number of stripes which the master might inflict upon his slave that was not stated but left to the pleasure of the master according to the nature of the crime which seems hinted at in these words of our Saviour and in the following rule amongst the Jews some kind of measure still being attended to t
East c. If therefore the Temple was not finished till that time then much less was it so when Christ was in it Whence we may properly enough render those words of the Jews into such a kind of sense as this It is forty and six years since the repairing of the Temple was first undertook and indeed to this day is not quite perfected and will thou pretend to build a new one in three days VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he spake of the Temple of his body IF we consider how much the second Temple came behind that of the first it will the easilier appear why our blessed Saviour should call his body the Temple a a a a a a Hierosol Taanith fol. 6. 1. Bab. Joma fol. 21. 2. In the second Temple there wanted the fire from Heaven the Ark with the Propitiatory Cherubims Urim and Thummim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Glory the Holy Ghost and the Anointing Oyl These things were all in Solomon's Temple which therefore was accounted a full and plenary type of the Messiah But so long as the second Temple had them not it wanted what more particularly shadowed and represented him I. There was indeed in the second Temple a certain Ark in the Holy of Holies but this was neither Moses's Ark nor the Ark of the Covenant b b b b b b Joma fol. 52. 2. which may not unfitly come to mind when we read that passage Revel XI 19. The Temple of God was opened in Heaven and there was seen in his Temple the Ark of his testament It was not seen nor indeed was it at all in the second Temple The Jews have a Tradition that Josias hid the Ark before the Babylonish Captivity lest it should fall into the hands of the Enemy as once it did amongst the Philistines c c c c c c Joma ubi supra Cherithuth fol. 77. 2. But there is no mention that it was ever found and restored again II. In Moses his Tabernacle and Solomon's Temple the Divine presence sate visibly over the Ark in the propitiatory in a Cloud of Glory But when the destruction of that Temple drew near it went up from the Propitiatory Ezek. X. 4. and never returned into the second Temple where neither the Ark nor the Propitiatory was ever restored III. The High-Priest indeed ministred in the second Temple as in the first in eight several Garments d d d d d d Joma fol. 71. 2. Amongst these was the Pectoral or Breast-plate wherein the precious stones were put out of which the Jasper chanced to fall and was lost e e e e e e Hieros Peah fol. 15. 3. Bab. Kiddush fol. 60. 2. but the Oracle by Urim and Thummim was never restored See Ezra II. 63. and Nehem. VII 63. if not restored in the days of Ezra or Nehemiah much less certainly in the ages following when the Spirit of Prophecy had forsaken and taken leave of that people For that is a great truth amongst the Talmudists f f f f f f Joma fol. 73. 2. Things are not askt or enquired after now by Urim and Thummim by the High-Priest because he doth not speak by the Holy Ghost nor does there any divine Afflatus breath on him This to omit other things was the state of Zorobabel's Temple with respect to those things which were the peculiar glory of it And these things being wanting how much inferior must this needs be to that of Solomon's But there was one thing more that degraded Herod's Temple still lower and that was the person of Herod himself to whom it is ascribed It was not without scruple even amongst the Jews themselves that it was built and repaired by such an one and who knew not what Herod was They dispute whether by right such a person ought to have meddled with it and are fain to pump for arguments for their own satisfaction as to the lawfulness of the thing They object first g g g g g g Bava bathra fol. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is not permitted to any one to demolish one Synagogue till he hath built another Much less to demolish the Temple But Herod demolished the Temple before he had built another Ergo They answer Baba ben Buta gave Herod that counsel that he should pull it down Now this Baba was reckoned amongst the great wise men and he did not rashly move Herod to such a work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saw such clefts and breaches in the Temple that threatned its ruine They object secondly concerning the person of Herod that he was a Servant to the Asmonean Family that he rose up against his Masters and killed them and had killed the Sanhedrin They answer We were under his power and could not resist it And if those hands stained with blood would be building it was not in their power to hinder it These and other things they apologize for their Temple adding this invention for the greater honour of the thing that all that space of time wherein it was a building it never once rained by day that the work might not be interrupted h h h h h h Taanith fol. 23. 1. Joseph Antiqu. lib. 15. cap. 14. The Rabbins take a great deal of pains but to no purpose upon those words Hagg. II. 9. The glory of this latter House shall be greater than the former i i i i i i Bava bathra fol. 3. 1. R. Jochanan and R. Eliezer say one that it was greater for the Fabrick the other that it was greater for the duration As if the glory of the Temple consisted in any Mathematical reasons of space dimension or duration as if it lay in walls gilding or ornament The glory of the first Temple was the Ark the divine cloud over the Ark the Urim and the Thummim c. Now where or in what can consist the greater glory of the second Temple when these are gone Herein it is indeed that the Lord of the Temple was himself present in his Temple he himself was present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whom dwelleth all the fulness of the Godhead bodily Coloss. II. 9. as the divine glory of old was over the Ark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 typically or by way of shadow only This is the glory when he himself is present who is the great High-Priest and the Prophet who answerably to the Urim and Thummim of old reveals the counsels and will of God He who is the true and living Temple whom that Temple shadowed out This Temple of yours O ye Jews does not answer its first pattern and exemplar There are wanting in that what were the chief glory of the former which very defect intimates that there is another Temple to be expected that in all things may fall in with its first type as it is necessary the Antitype should
〈◊〉 〈◊〉 Those that comfort ought to sit no where but upon the floor II. The mourner himself sits chief A custom taken from these words Job XXIX 25. I chose out their way and sate chief Like him who comforts the mourners Ibid. III. It was not lawful for the comforters to speak a word till the mourner himself break silence first The pattern taken from Job's friends Job II. IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Johanan saith if the mourner nod his head the comforters are to sit by him no longer The Gloss is If by nodding his head he signifie to them that he hath comforted himself Hence that frequently said of some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would not receive comfort that is they gave signs by nodding their head that they had sufficiently comforted themselves These and many other things about this matter do occur in Moed Katon and Rabbenu Asher and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon this Treatise as also in Massecheth Semachoth where by the way take notice that that Treatise which hath for its subject the Mourners for the dead is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Treatise of gladness So the Sepulchres of the dead are often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Houses of the living Let us take a little taste of the way of consolation they used x x x x x x Moed Katon fol. 28. 2 The Rabbins deliver that when the Sons of R. Ishmael dyed four of the Elders went in to him to comfort him viz. R. Tarphon R. Jose the Galilean R. Eliezer ben Azariah and R. Akibah R. Tarphon saith unto them Ye must know that this is a very wise man well skilled in Exposition Let not any of you interrupt the words of his fellow Saith R. Akibah I am the last R. Ishmael began and said the mourner here breaks silence His iniquities are multipled his griefs have bound him and he hath wearied his Masters Thus he said once and again Then answered R. Tarphon and said It is said and your brethren of the House of Israel shall bewail the burning Levit. X. 6. May we not argue from the less to the greater If Nadab and Abihu who never performed but one command as it is written and the Sons of Aaron brought blood to him then much more may the Sons of R. Ismael be bewailed R. Jose the Galilean answered saying All Israel shall mourn for him and bury him 1 Kings XIV 13. And must we not argue from the greater to the less If they wept so for Abijah the Son of Jeroboam who did but one good thing as it is said because in him there is found some good thing how much more for the Sons of R. Ismael Of the same nature are the words of R. Eliezar and R. Akibah but this is enough either to raise laughter or make a man angry In the same page we have several forms of speech used by the Women that either were the mourners or the comforters As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The grave is as the robe of Circumcision to an ingenuous man whose provisions are spent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The death of this man is as the death of all and Diseases are like putting money to usury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He ran and he fell in his passage and hath borrowed a loan With other passages very difficult to be understood The first three days of weeping were severer than the other because on the first day it was not lawful for the mourner to wear his Phylacteries to eat of holy things nor indeed to eat any thing of his own All the three days he might do no servile work no not privately and if any one saluted him he was not to salute him again The first seven days let all the beds in the house be laid low Let not the man use his Wife Let him not put on his Sandals Let him do no servile work publickly Let him not salute any man Let him not wash himself in warm water nor his whole body in cold Let him not anoint himself Let him not read in the Law the Mishneh or the Talmud Let him cover his head All the thirty days let him not be shaved Let him not wear any clothing that is white or whitened or new Neither let him sew up those rents which he made in his garments for the deceased party c. y y y y y y Rambam in Moed Katon cap. ult VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the Resurrection BE It so O Jew if you will or it can be that the little bone Luz in the back-bone is the seed and principle of your resurrection As to us our blessed Jesus who hath raised himself from the dead is the spring and principle of ours z z z z z z Midr. Coheleth fol. 114. 3 Hadrian whose bones may they be ground and his name blotted out asked R. Joshuah ben Hananiah How doth a man revive again in the world to come He answered and said From Luz in the back-bone Saith he to him demonstrate this to me Then he took Luz a little bone out of the back bone and put it in water and it was not steeped He put it into the fire and it was not burnt he brought it to the mill and that could not grind it He laid it on the Anvil and knocked it with an Hammer but the Anvil was cleft and the Hammer broken c. Why do ye not maul the Sadducees with this Argument VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Followed her a a a a a a Erubhin fol 18. 2. IT is a tradition Let not a man follow a Woman upon the way no not his own Wife If this grain of Salt may be allowed in the explication of this passage then either all that followed Mary were Women or if men they followed her at a very great distance or else they had a peculiar dispensation at such solemn times as these which they had not in common conversation But the observation indeed is hardly worth a grain of salt VERS XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he hath been dead four days THE three days of weeping were now past and the four days of Lamentation begun so that all hope and expectation of his coming to himself was wholly gone b b b b b b Massecheth Semacoth cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They go to the Sepulchres and visit the dead for three days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither are they solicitous lest they should incur the reproach of the Amorites The story is they visited a certain person and he revived again and lived five and twenty years and then dyed They tell of another that lived again and begot Children and then died c c c c c c Beresh rabba fol. 114. 3. It is a Tradition of Ben Kaphrae's The very height of mourning is not till the third day For three days the spirit wanders about the Sepulchre expecting if it may
was by the bolster of him that sate first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When there were three the worthiest person lay in the middle and the second lay above him and the third below him Gloss. The third lay at the feet of him that was first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if he would talk with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he raised himself and sitting upright talks with him Gloss. If he that sits chief would talk with him that is second to him he raiseth himself and sits upright for so long as he leans or lyes down he cannot talk with him because he that lyes second lyes behind the head of him that lyes first and the face of him that lyes first is turned from him so that it were better for the second to sit below him because then he may hear his words while he sits leaning So Lipsius writes of the Roman custom Modus accubitus hic erat c. This was the manner of their sitting at Table They laid with the upper part of their body leaning on the left Elbow the lower part stretched at length the head a little raised and the back had Cushions under The first lay at the head of the Bed and his feet stretched out at the back of him that sate next c. To all which he adds Eundem accumbendi morem c. That the Jews had the very same way of lying down at meals in Christ's time appears evidently from John Luke c. So that while Christ and his Disciples were eating together Peter lay at the back of Christ and John in his bosom John in the bosom of Christ and Christ in the bosom of Peter Christ therefore could not readily talk with Peter in his ear for all this Discourse was by way of whispering Peter therefore looking over Christ's head toward John nodds to him and by that signs to him to ask Christ about this matter So the Gemara concerning the Persians I suppose he means the Jews in Persia when they could not because of their way of leaning at meals discourse amongst themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they talked by signs either with their hands or upon their fingers We must not omit what the Gloss said that they were wont to sit at Table leaning on their left side with their feet upon the ground this is to be understood when one sate alone or two at the Table only And the Gemara tells us that the order was otherwise when but two sate down for then he that was the second sate below him that was the chief and not at his pillow There was also a diversity of Tables for the ordinary table of the Pharisee or one of the Disciples of the wise men was but little where three at most could sit down and there were Tables which would hold more The ordinary Table is described in Bava bathra g g g g g g Fol. 57. 2. What kind of Table is that of the Disciples of the wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two thirds of the Table were spread with a Table-cloth and on the other third was set the Dishes and the Herbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ring of the Table was on the out-side Gloss. They were wont to put a ring upon the edge of the Table to hang it by That hanging up the Table when they had done using it seems to have been only to set it out of danger of contracting any defilement and argues it was but small and light Now the ring of the Table was ab extra when that part of the Table where the ring was was naked not covered with a Table-cloth so that it was not amongst the guests but without viz. in that void place where no body sate down We have more in the same place about the ring being placed within or without Gloss. If a Child sit at Table with his Father the ring was without not among the guests lest the Child playing with the ring should shake the Table Gemara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a Servant be waiting at the Table then the Table is so placed especially if it be night that the ring is within lest the Servant in moving to and fro should happen to touch upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whom Iesus loved We have touched upon this phrase before in our Notes upon Mark X. 21. where upon those words Jesus looking upon him loved him Let us add something omitted there 2 Chron. XVIII 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And perswaded him to go up to Ramoth Gilead Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he loved him is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he perswaded him to go with him to Ramoth in Gilead and so the Complutesian Bible hath it Where Nobilius He loved him that is did him all good offices and shewed him tokens of great kindness So Jesus earnestly beholding this young man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he perswaded him encouraged him used all mild and gentle words and actions toward him that he might urge and stir him up to the ways of godliness VERS XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And when he had dipped the sop THIS was a very unusual thing to dip a sop and reach it to any one and what could the rest of the Disciples think of it It is probable they took it as if Christ had said to Judas what thou dost do quickly Do not stay till the Supper be done and the Tables withdrawn but take this sop to make up your Supper and be gone about the business you are to dispatch So they might apprehend the matter only John indeed understood what it meant unless perhaps Peter being not ignorant of the question John asked our Saviour might not be ignorant of what Christ answered him by that action VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And after the sop c. SATAN knew well enough what Christ meant by it for when he saw that by giving the sop Christ had declared which of them should betray him the Devil makes his entry For as he had entred into the Serpent that deceived the first Adam so he knew the second Adam could not be betrayed but by one into whom he should first enter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What thou doest do quickly I Would take this expression for a tacite severe threatning pronounced not without some scorn and indignation against him q. d. I know well enough what thou art contriving against me What thou dost therefore do it quickly else thy own death may prevent thee for thou hast but a very short time to live thy own end draws on apace So Psal. CIX 8. Let his days be few And indeed within two days and three nights after this Judas died VERS XXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Went immediately out and it was night SO the Traytor goes forth to his work of darkness under the conduct of the Devil the
Avoth R. Nathan cap. 5. Antigonus Socheus had two disciples who delivered his doctrine to their Disciples and their Disciples again to their Disciples They stood forth and taught after them and said what did our Fathers see that they should say It is possible for a labourer to perform all his work for the whole day and yet not receive his wages in the Evening Surely if our Fathers had thought there was another world and the resurrection of the dead they would not have said thus c. d d d d d d Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antigonus Socheus had two Disciples their names Sadoc and Baithus He taught them saying be ye not as hirelings that serve their Masters only that they may receive their pay c. They went and taught this to their Disciples and to the Disciples of their Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they did not expound his sense Mark that There arose up after them that said if our Fathers had known that there were a resurrection and a recompence for the just in the world to come they had not said this So they arose up and separated from the Law c. And from thence sprung those two evil Sects the Sadducees and Baithusians Let us but add that of Ramban mentioned before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sadoc and Baithus did not understand the sense of their Master in those words Be ye not as Servants who serve their Master for the rewards sake c. From all which compared together as we find the Jewish writers varying from one another somewhat in relating this story so from the later passages compared one would believe that Sadoc was not a Sadducee nor Baithus a Baithusian that is that neither of them were leavened with that heresie that denied the resurrection c. There was an occasion taken from the words of Antigonus misunderstood and depraved to raise such an heresy but it was not by Sadoc or Baithus for they did not understand the sense of them saith Ramban and as it appears out of the Aruch they propounded the naked words to their Disciples without any Gloss at all upon them and their Disciples again to the Disciples that followed them So that the name sect and heresie of the Sadducees does not seem to have sprung up till the second or third generation after Sadoc himself which if I mistake not is not unworthy our remark as to the Story and Chronology There was a time when I believed and who believes it not being led to it by the Author of Juchasin and Maimonides that Sadoc himself was the first Author of the Sect and Heterodoxy of the Sadducees but weighing a little more strictly this matter from the allegations I have newly made out of R. Nathan and Aruch it seems to me more probable that that sect did not spring up till many years after the death of Sadoc Let us compare the times The Talmudists themselves own that story that Josephus tells us of Jaddua whom Alexander the great met and worshipped but they alter the name and say it was Simeon the just Let those endeavour to reconcile Josephus with the Talmudists about the person and the name who believe any thing of the story and thing it self but let Simeon the just and Jaddua be one and the same person as some would have it e e e e e e Vide Juchas fol. 14. 1. So then the times of Simeon the just and Alexander the great are coincident Let Antigonus Socheus who took the chair after him be contemporary with Ptolomeus Laguâ— Let Sadoc and Baithus both his Disciples be of the same age with Ptolomeus Philadelphus And so the times of at least one generation if not a second of the Disciples of Sadoc may have run out before the name of Sadducees took place If there be any truth or probability in these things we shall do well to consider them when we come to enquire upon what reasons the Sadducees received not the rest of the Books of the sacred Volume with the same authority they did those of the five Books of Moses I ask therefore first whether this was done before the Greek Version was writ You will hardly say Antigonus or indeed Sadoc his Disciple was toucht with this error He would have been a monster of a president of the Sanhedrin that should not acknowledg that distinction of the Law the Prophets and Holy writings And it would be strange if Sadoc should from his Master renounce all the other books excepting the Pentateuch The Sadducees might learn indeed from the Scribes and Pharisees themselves to give a greater share of honour to the Pentateuch than the other Books for even they did so but that they should reject them so at least as not to read them in their Synagogues there was some other thing that must have moved them to it When I take notice of this passage f f f f f f Massech Soph. cap. 1. that five of the Elders translated the Law into Greek for Ptolomy and that in Josephus g g g g g g â—â—tiqu lib. 1. cap. â— that the Law only was translated and both these before so much as the name or sect of the Sadducees were known in the world I begin to suspect the Sadducees especially the Samaritans might have drawn something from this example At least if that be true that is related by Aristeas that he was under an Anathema that should add any thing to or alter any thing in that Version When the Sadducees therefore would be separating into a Sect having imbibed that heresie that there is no resurrection and wrested the words of Antigonus into such a sense it is less wonder if they would admit of none but the Books of Moses only because there was nothing plainly occured in them that contradicted their error and further because those antients of great name having rendred those five Books only into Greek seem to have consigned no other for Books of a divine stamp I do not at all think that all the Sadducees did follow that Version but I suspect that the Samaritans took something from thence into their own text It is said by some in defence of the Greek Version that in many things it agrees with the Hebrew Text of the Samaritans as if that Text were purer than our Hebrew and that the Greek Interpreters followed that Text. They do indeed agree often but if I should say that the Samaritan Text in those places or in some of them hath followed the Greek Version and not the Greek Version the Samaritan Text I presume I should not be easily consuted Shall I give you one or two agreements in the very beginning of the Pentateuch In Gen. II. 2. the Hebrew Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For God ended his work on the Seventh day But the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God finished his work on the sixth day The Samaritan
〈◊〉 〈◊〉 〈◊〉 Every Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Wise men of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Scribes of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Governors of it These words are recited with some variation elsewhere g g g g g g Avodah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Wise man who taught others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scribe Any learned many as distinguished from the common people and especially any Father of the Traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Disputer or Propounder of questions he that preached and interpreted the Law more profoundly VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Wisdom of God the world by wisdom knew not God THAT is the World in its Divinity could not by its wisdom know God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wisdom of God is not to be understood that wisdom which had God for its author but that had God for its object and is to be rendred Wisdom about God There was among the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom about natural things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom about God that is Divinity But the World in its Divinity could not by wisdom know God CHAP. II. VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Wisdom not of this World THE Apostle mentions a fourfold Wisdom I. Heathen Wisdom or that of the Philosophers Chap. I. 22. which was commonly called among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grecian Wisdom Which was so undervalued by them that they joyned these two under the same curse Cursed is he that breeds hogs and cursed is he who teacheth his son Grecian Wisdom a a a a a a Bava Kâ—ma fol. 82. 2. II. Jewish Wisdom that of the Scribes and Pharisees who crucified Christ vers 8. III. The Wisdom of the Gospel vers 7. IV. The Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this World distinguished as it seems from the rest where This World is to be taken in that sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as it is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come And he speaks of the last and highest Wisdom which who is there that could obtain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this World before the revelation of the Gospel in the coming of Christ which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The World to come And this is that the Apostle does namely to shew that the highest yea the soundest Wisdom of the Ages before going was not in any manner to be compared with the brightness of the Evangelick Wisdom VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which eye hath not seen c. R. b b b b b b Bab. Sanhedr fol. 99. 1. Chaia bar Abba saith R. Jochanan saith All the Prophets prophesied not but of the days of the Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as to the world to come eye hath not seen O God besides thee c. These words are repeated elsewhere c c c c c c Schabb. f. 63. 1 upon another occasion Where the Gloss The eyes of the Prophets could not see these things You see here the Rabbin distinguishes between the Days of Messiah and the World to come which is sometimes done by others but they are very commonly confounded And you see upon what reason yea upon what necessity he was driven to this distinction namely that he supposed somethings laid up for those that waited for God which the eyes of the Prophets never saw But saith he the Prophets saw the good things of the days of the Messiah therefore they are laid up for the world to come after the days of the Messiah Rabbin learn from Paul that the revelation under the Gospel is far more bright than the Prophets ever attained to CHAP. III. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As unto babes THE Hebrews would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children from a word that signifies to give suck Hence that saying is very common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children in School d d d d d d Chetub fol. 50. 1. Rabh said to Rabh Samuel bar Shillah the Schoolmaster Take a child of six years of age and give him food as you would do an Ox. The Gloss is Feed him with the Law as you feed an Ox which you fatten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a man deal gently with his son to his twelfth year The Gloss there If he refuse to learn let him deal gently with him and with fair words c. VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wood hay stubble THAT the Apostle is speaking of Doctrines is plain by the Context I. He supposeth these builders although they built not so well yet to have set themselves upon that work with no ill mind vers 15. He himself shall be saved II. By the several kinds of these things Gold Silver Wood Hay Stubble we may understand not only the different manner of teaching but even the different kinds of Doctrines taught For if they had all propounded the same Truth and Doctrine it had been no great matter if they had not all declared it in the same manner But while some produce Gold Silver Wood precious pure sound Doctrine others bring Hay Stubble Doctrine that is vile trifling and of no value or solidity the very Doctrines were different and some were such as could endure the trial of the fire and others which could not III. There were some who scattered grains of Judaism among the people but this they did not as professedly opposing the Gospel but out of ignorance and because they did not as yet sufficiently understand the simplicity of the Gospel Paul calls these and such like Doctrines Hay and Stubble to be consumed by fire Yet while they in the mean time who had taught such things might escape because they opposed not the Truth out of malice but out of ignorance had broached Falshood VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the day shall declare it because it is revealed by fire TWO things shall discover every mans work The Day and The Fire Both which you may not understand amiss of the Word of God manifesting and proving all things For the light of the Gospel is very frequently called the Day and the Law of God called Fire Deut. XXXIII 2. But I had rather in this place understand by the Day the day of the Lord that was shortly coming and by Fire the fire of Divine indignation to be poured out upon the Jewish Nation And I am the more inclined to this interpretation because there is so frequent remembrance of that Day and Fire in the Holy Scriptures When therefore there were some who built Judaism upon the Gospel foundation and that out of unskilfulness and ignorance of the simplicity of the Gospel for of such the Apostle here speaks he foretels
hardned their faces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gloss renders it h h h h h h Moed Katon fol. 16. 1. He reproacheth the Messenger of the Sanhedrin More particularly i i i i i i â—rach Chaaiâ— cap. 359. Rambam of blessed memory saith For twenty four causes they Excommunicate either man or woman and these are they that are to be Excommunicated 1. He that vilifies a wise Man yea after his death 2. He that vilifies the Messenger of the Sanhedrin 3. He who calls his companion Servant 4. He that sets at nought one word of the Scribes There is no need to say he that sets at nought the Law 5. Who appears not at the day set him by the Bench. 6. Who submits not to the judgment of the Bench they excommunicate him till he do submit 7. Who keeps any hurtful thing for example a fierce Dog or a broken Ladder they excommunicate him till he put it away 8. Who sells his farm to a Heathen they excommunicate him until he take upon himself all the wrong which may thence come to an Israelite his neighbour 9. Who gives evidence against an Israelite before a Heathen Tribunal and by that Evidence wracks mony from him they excommunicate him until he pay it back again 10. A Butcher Priest who divides not a portion to the other Priest they excommunicate him until he gives it 11. Who profaneth the second Feast day of the Captivity although it be according to custom Of this day see Maimonides l l l l l l In Kiddush Hodesh cap. 5. 12. Who doth any servile work on the Passover Eve afternoon 13. Who mentioneth the name of God in vain either in an Oath or in Words 14. Who compels the people to eat the holy things out of the bounds 15. Who compels the people to prophane the Name of God 16. Who intercalates the year or months without the Land of Israel 17. Who lays a stumbling block before the blind 18. Who hinders the people from performing the precept 19. The Butcher who offers a torn beast 20. The Butcher who sheweth not his knife to a wise Man to be approved of 21. Who hardens himself against knowledge 22. Who hath put away his wife and yet hath partnership and dealing with her 23. A wise Man that lies under an ill fame 24. Who excommunicates him that deserves not excommunication These you have likewise in the Learned Buxtorph his Talmudick Lexicon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niddui By how much the more carefully I look upon the causes and reasons of Excommunication so much the more I persist in my opinion that Excommunication was invented as a punishment for those faults for which no kind of punishment was decreed either by the Law or by any Traditional Canons Consider them singly and perhaps you will be of my opinion III. He against whom they were to proceed by Excommunication was first cited and a day set him wherein to appear by a Messenger sent him by the Bench which certified him of the day and of the persons before whom he was to appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m Moed Katon fol. 16. 1. They appoint him the second day of the week on which day they sit in the Court and assemble in the Synagogue and the fifth day of the week on which day also there is an Assembly and a Session and the second of the week following If he appeared not on the day first appointed they look for him unto the day that was secondly appointed and thirdly appointed And this was when the case was about mony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if it were for Epicurism if he made not his appearance on the first day appointed they Excommunicate him without delay IV. They first struck him with simple Excommunication which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niddui in which there was not absolute cursing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n n n n n n Piske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Moed Katon art 55. In Niddui was not absolute cursing For they said only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let N. be under Excommunication V. This Excommunication was for thirty days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o Hieros Moed Katon fol. 81. 3 Excommunication Niddui was not less than for thirty days As it is said Until a month until the flesh come out of your nostrils Numb XI 20. But if the Excommunicated person appeased those that Excommunicated him within that time they absolve him forthwith VI. But if he persisted in his perversness the thirty days being ended they Excommunicate him again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adding also a curse And this second Excommunication they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shammatha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p p p p p p Bab. Moed Katon in the place before Whence is it that we Shammatize In that it is written Curse ye Meroz Judg. V. 23. Rabbenu Asher upon the place q q q q q q Fol. 34. 2. Barak Shammatized Meroz as it is written Curse ye Meroz which is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excommunication and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cursing for in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both Excommunication and Cursing VII They published his offence in the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r r r r r r Moed Katon in the place before We particularly publish his crime in the Synagogue The Gloss is They said to his fellow Citizens For this and this cause we Shammatize him VIII If he persist still for these thirty days in his perversness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They Anathematized him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They Excommunicate him and after thirty days they again Excommunicate Shammatize him and after sixty they Anathematize Rabbenu Asher s s s s s s In the place above saith They Anathematize saying Let him be under Anathema And this much more heavy than either Niddui or Shammatha For in this is both Excommunication and Cursing and the forbidding the use of any men unless in those things only which belong to the sustaining of life And they Anathematize not but when a man hath hardened himself against the Bench once and again IX They give the reason of these proceedings in Moed Katon t t t t t t In the place alledged in these words Whence is it that they send a messenger to him from the Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the house of judgment Because it is written And Moses sent to Dathan and Abiram Whence is it that they summon him to judgment Because it is written And Moses said to Korah Be thou and all thy company present Whence is it that they cite him before some great and eminent man Because it is written Before the Lord. Whence is it that it is before N. or such a man Because it is writien Thou and they and Aaron Whence is it
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
with him Josua into the Sepulchre in which they buried him I say there they laid the stone knives c. And 2 Sam. XXI 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they died and Dan the son of Joa of the sons of the Giants took them 1 Sam. I. 21. This clause is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all the tiths of his land according to the Canons of the Nation concerning offering tiths at the Feast 2 King II. 1. When God would take up Elias in a whirlewind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as into Heaven so vers 11. Agreeing with the opinion of the Nation concerning the Ascention of Elias very near to Heaven but not into Heaven it self c c c c c c Succah fol. 5 1. 1 Chron. IX 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pan of the High Priest from the noted fame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the High Priests pan See Menacoth d d d d d d Cap. 11. hal 3 and in other places very frequently Psal. II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take hold of instruction instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son e e e e e e Sanhed fol. 92 1. Bar signifies nothing else but the Law as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiss the Son We omit more passages of the same observation and suspition and they are not a few II. We may observe in the Jerusalem Talmudists that the Greek Version of Aquila is sometimes quoted but that of the Seventy never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Schabb. fol. 8. 2 Aquila renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tablets Esa. III. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stomachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Joma fol. 41. 1 Aquila renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Over against the Candlestick Dan. V. 5. Over against the Lamps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Megill fol. 73 2. He shall be our guide unto death Psal. XLVIII 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immortality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Succah fol. 54 4. Fruit of goodly trees Levit. XXIII 40. R. Tanchuma saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etz Water if his conjecture fail not in the interpretation See also Bereshith Rabba l l l l l l Fol. 14. 2. fol. 19. 1 c. But I do not remember that I have found one clause alledged out of the Version of the LXX in the whole Talmud either one or other Let it also be added that m m m m m m Sanhedr fol. 100. 2. the Book of Ben Syra is a prohibited book and yet you may find it cited in both Talmuds In that of Jerusalem in the Tract Beracoth n n n n n n Fol. 11. 2. where it seems to be the book of Syracides But otherwise in divers other places o o o o o o Bab. Chetub fol. 110. 2. Chagig fol. 13 1. Bathra fol. 98. 2. especially Sanhedr in the place before But I do not I say remember that I have found the Version of the Seventy alledged in any place and I scarce think that such an allegation could pass me unobserved Which thing more encreaseth my suspicion that those Jews owned not such a Version and that they understood the Transcription of the Seventy not to be the Version but the copying out the very Hebrew Text it self And as to the Version it self whereof we are speaking how they stood affected towards it one may in some measure learn from this that when another Version is alledged by them they cite not this at all III. The Jews knew well enough that the Greek Version was not published for Jews but for Heathen and was done by their labour who came unwillingly to that work nor would have suffered any such thing if it had laid in their power to have hindred it But now with what faithfulness such a thing was done the thing it self speaks and the Jews knew it well enough who knew also well enough with what small affection the whole Jewish Nation stood towards the Heathen By no argument therefore shall any perswade me that that Version was a pure and accurate Version exactly according to the Hebrew truth which the Interpreters had in their hands and that the differences which we now perceive in our Bibles were risen thence that the Jews depraved the Hebrew Text according to their pleasure For I shall never believe that any Masters of the Jews would exhibit a pure uncorrupted and exact Bible to the Heathen in the Greek Version and obtrude an interpolated depraved corrupt one upon themselves And let us call themselves in for judges in this case I. In Gen. II. 2. The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God finished on the sixth day Was it to that very sense in the Copy which the Interpreters used They changed and wrote say the Gemarists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He finished in the sixth day The Gloss writes That it might not be said that God did any thing on the Sabbath In their Hebrew Copy it was as it is in ours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God ended his work on the seventh day but they changed it in the Hebrew Transcript whereof we spake and so did the Interpreters in the Greek Version II. In Exod. XII 40. The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now the sojourning of the children of Israel which they sojourned in the Land of Egypt and in Canaan c. Did the Interpreters read so in their Hebrew Copy No. They changed say the Talmudists and writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Land of Egypt and in the Land of Canaan In the Copy which was in their hands those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Land of Canaan were absent but they added it of their own The Gloss saith Lest it should be said a lie is written in your Law for behold Kohath was among those that went down into Egypt And if you reckon all the years of Kohath Amram and Moses they amount not to four hundred III. In Numb XVI 15. The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have not taken the desire of any of them Was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desire writ in the Copy the Seventy used No It is an alteration say the Masters for it was writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Asse and they transferred it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire The Gloss writes That it might not be said Perhaps he took not an Asse but he took away some other desirable thing And you may know the Lion by his paw Let these things be spoken to prove that it is not so Heterodox to suppose that the Greek Version was not read in the Synagogues of the Hellenists but the Hebrew Text so as it was in the Synagogues of the Hebrews
insist That our Saviour held in Communion with the Church of the Iews in which he lived in the publick exercise of Religion And I might add in conformity to the common custom of the Nation in Civil Converse An Observation that the Text plainly affordeth those considerations laid to it that I have mentioned For look upon this Feast as a thing of Religion and Religious Observation he is present at it as holding Communion with the Church in the publick exercise of Religion or look upon it only as a civil Commemoration and of a civil Institution he is present at it because he kept in conformity with the common customs of the Nation in civil Converse I begin with the former And we are upon a Subject very seasonable in these times of our great Divisions and Separations and not unseasonable for your Meeting and Feast of Love and Unity And I know no point that may more usefully and profitably be studied and looked into toward the reconciling our great Separations than this if so be the example of our Saviour be of Authority and value with us For clearing the way of our discourse let me first Observe these things to you I. That when I say he held Communion in the publick exercise of Religion I mean their National Religion by which indeed they were a National Church A National Religion and a National Church are phrases that will not now be allowed of by many among Christians though they will allow them for current among the Jews Though indeed there can be no clear reason given of the difference T is true indeed that no Nation can now be said to be a National Church in that restriction that the Jews were who were so a National Church that no people were of the Church besides yet is there the very same cause that made them a National Church that may make other Nations so now Their being a peculiar people did not make them a National Church for that made them only an only Church Nor did their Ceremonial Rites in Religion make them a National Church for that made them only a distinct Nation But that that did properly make and denominate them a National Church was the Worship of God and the exercise of Religion went through the whole Nation And I see not why Christian Nations where there is the very same reason may not also cary the very same name In the Apostles times indeed there was no National Church of the Gospel and that is most true that they plead that hold the contrary to what I assert namely that it is not said the Church of Achaia the Church of Galatia Indaea Macedonia c. but the Churches And there is very good reason why it is so said For those whole Nations had not yet received the Gospel but as there was a Christian Church in one place so there was a Heathen Temple in another and a Jewish Synagogue in another nay it may be three for one ten for one But when the whole Nation came to profess the Gospel and there were no Church but Christian then whole Achaia whole Macedonia c. were National Churches Observe that in Esay XIX 24 25. In that day shall Israel be the third with Egypt and with Assyria even a blessing in the midst of the Earth When the Lord of Hosts shall bless saying Blessed be Egypt my people c. Assyria the work of my hands and Israel mine inheritance Israel was a National Church because the whole Nation professed Religion and Worshipped God Egypt and Assyria could not be called so when Heathen Temples and Idolatrous Worship and Jews Synagogues and Judaismes were intermixed but when all Egypt and all Assyria came to own the same Religion and Worship of God in the way of the Gospel why might they not hear the same name of National Churches as well as Israel We mean then that Christ held Communion with the Church of the Jews in the publick exercise of that Religion which was the seated and fixed Religion of the Nation and which went through the Nation II. The Religion of the Pharisees Sadduces and Esseans was not the National Religion but Sects and excrescences from it therefore it no whit denies Christ Communicating with the Religion of the Nation though he did not Communicate with the Religion of these Sects You may take up in your thoughts the whole Nation of the Jews when Christ came among them in two parts and you may very well so take them up under the representation of an overflowing flood Let Jordan their own River be the instance It is said in Jos. III. 15. That Jordan overflowed his banks all barley harvest Then a great part of the water ran in the channel and another part flowed over the banks and wasted what was in the way So the greatest part of the Nation kept in the channel of their National Religion and a great part namely these Sects overflowed the bounds went beyond the proper current especially the first and the last and spoiled all with overdoing Now out of whether of these two parts did Christ gather those thousands nay those several ten thousands as Act. XXI 20. that came into the profession of the Gospel Some indeed from among those Sects but the far greatest part from among them that kept in the channel of the National Religion For observe what sad doom the Scripture passes upon those Sects severally and jointly The Pharisees single Christ curseth and denounceth wo against Matth. XXIII over and over again The Pharisees and Sadducees together John proclaimeth a generation of Vipers Matth. III. The Pharisees and Sadducees and Esseans altogether the three evil Shepherds that mislead the people Christ professeth that he hated them as they did him Zech. XI 8. Now it is no wonder if Christ Communicated not with the Religion of them that were so abominable in themselves and to him and their Religion so wild and it had been a wonder if he should not have Communicated with them to whom he came more especially to be a Minister and from among whom he was to gather so great an harvest And now having premised these things to come to prove and clear the assertion before us we shall first consider the obligations that lay upon Christ and bound him to hold Communion with the Church wherein he lived and the examples and instances that shew he did so The former will evince de jure the latter de facto I. Need I to prove that Christ was a member of the Church of the Jews And if that be granted it can hardly be denied that he was bound to keep Communion with the Church of which he was a member The Apostle in Rom. IX 5. tells us that Christ was of the blood of the Jews and was he of their Nation only and not of their Church He was Minister of the Circumcision and was he not of the Church of which he was Minister II. I need as little to
dreadful accomplishment of that denuntiation The other Texts I mentioned they shew the natural and genuine product of the Gospel They shall beat their swords into plow shares c. But when will that be Never according to universal obtaining Ever have been Wars and ever will be because ever will be Lusts. And yet these are fulfilled in the sence proposed by the Prophets viz. that God hath fully afforded means for this The Gospel hath enough in it to move men to peace but the fault is in themselves God hath not failed but men fail As it is in Rom. III. 3. What if some did not believe shall their unbelief make the faith of God of none effect So what if some be unpeaceable shall their divisions make the Gospel of peace of none effect So in other prophesies to make like construction Jer. XXXI 34. They shall no more teach every man his neighbour for they shall all know me from the least of them to the greatest It never was never will be Esa. LXV 20. There shall be no more thence an Infant of days nor an old man that hath not filled his days It never was nor will be Yet God hath accomplished what he promised He hath afforded means that it might be so Let me therefore leave this great copy of peaceableness and communion with you A SERMON PREACHED BEFORE THE Staffordshire-Natives At St. Mary Wolchurch LONDON Novemb. 22. 1660. S. JUDE Vers. 12. These are spots in your Feasts of Charity I Must take up that Stile and Strain of excuse to begin withal that St. Paul doth to his Countrymen about his Appeal unto Coesar I have nothing saith he to accuse my Nation of though I have been put upon it to make such an Appeal So I I have nothing Dear Country-men to accuse this your Feast of Charity of nor nothing to accuse any of that are to come to it though I have chosen these words that speak so point blank of spots that occurred in such kind of Feasts But I have fixed upon the words partly that I might speak in some kind of parity to that discourse that I made to you at our last meeting upon this occasion and chiefly that I might give you caution against such that to Feasts are spots to Charity destructive and to all meetings dangerous Who they were that our Apostle meaneth I shall clear to you by these two Observations I. That as it was foretold by the Holy Spirit in the Prophets that the best and most comfortable things that ever should accrue to the Church of the Jews should accrue to them in the last days that is of Jerusalem For so is that expression the last days in most places of Scripture to be understood So was it also foretold by the same Spirit that the worst things that ever should accrue to it should be in those last days also It was foretold that in those last days Esa. II. 2. That the mountain of the Lords house should be established in the top of the mountains and should be exalted above the hills and that all Nations should flow unto it That in those last days Joel II. 29 30 c. God would pour out his Spirit upon the servants and upon the handmaids and that he would shew wonders in the Heavens and in the Earth c. That in those last days Hos. III. 5. the Children of Israel should return and seek the Lord their God and David their King and should fear the Lord and his goodness And all other things of the greatest comfort So it was also foretold That in those last days perilous times and persons should come II Tim. III. 1. In those last days there should come scoffers walking after their own lusts II Pet. III. 3. In those last days there should be many Antichrists I Joh. II. 18. And by this we know that it is the last time Among all other the sad things that befel in those last days of Jerusalem and the Commonwealth of the Jews one of the greatest was that there was a most horrid and very general Apostacy or falling away from Faith in the most Churches of the Jews that had embraced the Gospel they turning back to their old Judaism and vain Traditions again Of this the Spirit had spoken expresly I Tim. IV. 1. Of this our Saviour had foretold in that sad application of the Parable Matth. XII 45. When the unclean spirit is gone out of a man he walketh through dry places seeking rest and findeth none Then he saith I will return into my house from whence I came out and when he is come he findeth it empty swept and garnished Then goeth he and taketh with himself seven other spirits more wicked than himself and they enter in and dwell there and the last state of that man is worse than the first Even so shall it be also unto this wicked generation The Devil had been cast out of a very great part of the Nation of the Jews He thought to find rest there but found none such notable success had the Gospel of Christ found in that Nation Upon which the Devil marshalleth up all his malice strength and subtility taketh with him seven other spirits more wicked than himself and so he at last prevails to cause a grievous defection in the People from Christianity they enter in and dwell there and their last state was worse than their first So was it with that generation Of this he had foretold Matth. XXIV 12. And because iniquity shall abound the Love of many shall wax cold Of this the Apostle speaketh II Thess. II. That before the terrible day of the Lord and his vengeance against Jerusalem for â—â— that phrase doth signifie almost continually there should be a falling away Of this you find sad footings in the Church of Galatia Gal. III. 3. IV. 9 10. of Colosse Col. II. 20. of Ephesus Revel II. 4. And indeed you may track the footing of it in all the Epistles of the Apostles II. The chief cursed promoters and procurers of this backsliding was that multitude of false Teachers of the Jewish Nation that went about pretending to have the Spirit of Prophesie and Revelation and many of them working Miracles by the power of Magick so shaâ—â—ing the minds of men and drawing them away from the Faith of the Gospel of Christ. Of these our Saviour had foretold when he foretold of the miseries that should occur in those last days of Jerusalem Matth. XXIV 24. Of these the Apostle foretold when he spake of the Jewish Antichrist for of the Jew he speaks II Thes. II. and saith he would come after the working of Satan with all power and signs and lying wonders vers 9. And of these the same Apostle speaks in that obscure place I Cor. XII 3. No man speaking by the Spirit of God calleth Jesus accursed For divers went about pretending to the Spirit and yet cursed our Lord Jesus Mention and footing of these you may
Church Mercy to our Estates for their preservation mercy to our Lives for their security mercy to the Nation for its peace mercy to Widows for their incouragement mercy to the Gospel for its maintaining mercy to Souls for their reducing Such a mercy is a Christian Magistracy and so is the end and such the fruit of the execution of their Office the execution of Judgment which is the third thing I have to speak to from the third clause in the Text and Judgment was given unto them III. He saith not Power for that would not have included Judgment but he saith Judgment which includeth also lawful power yea and something else Righteousness and Justice I am assured there is none that hear me this day is so little acquainted with the stile of Scripture but he knoweth that when it speaketh of Judgment as the work of the Magistrate it meaneth the execution of Justice or of right Judgment Shall not the Judge of all the World do right Gen. XVIII 25. The very title of Judge speaketh doing right as it was with the Judge of all the World so with the Judges of any part of it This my Lords and Gentlemen is your work and imployment to judge righteous Judgment to plead the cause of the oppressed to relieve the fatherless and widow and him that hath no helper to reward every one according to the Justice of his cause before you As you carry the stamp of Christs own image in your Power so it is no whit to the life if Justice be not stamped there also And your being a mercy to the people is by doing Justice to the people I shall not here go about to teach you what you have to do in your Imployment and Function I am far from supposing that either you know not your duty or that I know it better than your selves Only give me leave to be your remembrancer a little of what is the charge that lies upon you and that not by setting any rules before you but by setting some Divine copies before you most fairly written upon which to look with a single eye may be enough to stir you up to your duty and that the more because we are commonly more wrought upon men by example than by precept I shall only propose three two copied out by God in his own example and the third a singular copy set out in his Word The first I shall be bold to offer to you of the Magistracy The second to all that have to do with you at the present occasion Counsel Jurors and Witnesses and the third before all that hear me The first is this You know Gods Attributes Power Mercy and Justice Now God acteth not any of his Attributes according to the utmost extent of the infiniteness of it but according to the most wise and most holy counsel and disposal of his own Will God never acted his Power according to the utmost infinity of his Power for else whereas he made one World he might have made a Thousand He never acted his Mercy according to the utmost infinity of his Mercy for then whereas he saveth but a little flock he might have saved all Men and Devils Nor did he ever act his Justice according to the utmost infinity of his Justice for then all flesh would fail before him and the Spirits that he hath Created But his Will as I may speak it acts as Queen Regent in the midst of his Attributes and limits and confines their acting according to the sacred disposal of that So that he sheweth his Power not when and where he can but when and where and how he will shew his Power He sheweth his Justice not when and where he can but when and where he will shew his Justice And he will shew Mercy not on whom he can but on whom he will shew Mercy Rom. IX 18. Look upon this copy and then reflect upon your selves and your Function You have your Attributes let me so call them of Power Mercy Interest in the people and the like now how are these to be acted by you An unjust Magistrate like him Luke XVIII would be ready to miswrite after the copy and say I will act these after mine own will as God acteth his after his own will No he is mistaken let him look better on his Commission The Judgment that is put into his hand is the Will of God put into his hand As the Apostle saith This is the Will of God even your Sanctification so This is the Will of God even the Judgment that is given him his Commission carries it not sic velis sic jubeas do not thou with thy Power what thou wilt but sic volo sic jubeo Do in thine Office as it is my Will and as I Command The Sun in Heaven sends down his shine upon the Earth and we are to set all our dials by that light and not by any candle of our own The Will of God as it is the rule of all his own actions so he sends down the beams of it in his Word to men to be the rule of theirs By the Ministry God puts his Will revealed in his Word into the hands of men to do according to that rule and not by any rule of their own Will So the Commission that he puts into the hands of the Magistracy is the Will of God to act by as he hath revealed in his Word not to act according to their own mind Not to shew Mercy Justice Power and Favour as they please but as Gods Will appears in their Commission It was the custom in Israel that when the King was Crowned the book of the Law was put into his hand the Will of God to be his rule and not his own So when Joshua is made chief Magistrate God instates him in his Power and with all put the Law into his hand Josh. I. 8. This book of the Law shall not depart out of thy mouth c. And so at the Crowning of young Joash I King XI 12. They put the Crown upon him and gave him the Testimony Look then upon the Copy that is before you and look upon the Commission he hath given you His Will in Heaven acts all his glorious Attributes and as I may speak it with reverence his Will rules them He hath transcribed his Will in little in your Commission to act all yours Now his Will be done by you upon Earth as it is done by himself in Heaven A second Copy that I would present before you and before all that have any thing to do with you at present about Judicature Counsel Witnesses and Jurors is Gods own righteousness and that especially in one particular example It is needless to tell you from Scripture that the righteous God loves righteousness delights in righteousness practises righteousness commands righteousness That one acting of his does demonstrate all these to admiration and that is his Justice in justifying a sinner Much is
of the Covenant I need not instance hundreds of places do evidence it But what could any one see in the Ark that might speak Gods Covenant There was indeed the Mercy seat upon it and the two Cherubims at the several ends of it and the cloud oft between and this was all that any Israelite could see that looked upon it But this was not that that intitled it to that Title but the two Tables of the Law that were in it And so Moses himself doth make the exposition Exod. XXXIV 28. He wrote upon the Tables the words of the Covenant the ten Commandments Deut. IX 11. At the end of forty days and forty nights the Lord gave me the two Table of stone the Tables of the Covenant And to spare more instances you find the terms Covenant and Commands to be convertible or to mean one and the same thing Psal. CV 8. He hath remembred his Covenant the word which he Commanded And Psal. CXI 9. He Commanded his Covenant for ever He Commanded his Covenant a strange expression and a comfortless expression as one would think his Covenant to be nothing but a company of impossible Commands his Covenant to be nothing but a Law the Ministration of which the Apostle tells us was the Ministration of death II Cor. III. As he I thought he would have stroked his hand over the sore and prayed and he bids only Go wash in Jordan So one would think it should be said He hath promised tendred ingaged his Covenant and it comes off only with this He hath Commanded his Covenant And here we are come to the great question Under what notion the Moral Law stands in the Covenant of grace You know who they were that have held and I doubt too many hold it at this day that to Israel it was a Covenant of Works and thereupon infer that Christians are delivered from the obligation of the Moral Law because they are not under the Covenant of Works but the Covenant of Grace And accordingly they understand that distinction of the old Covenant and new mentioned so much by the Apostle in the Epistle to the Hebrews that the old Covenant means the Moral Law and the new Covenant the Gospel To these men let me first speak in the style of God to Abraham Gen. XV. 5. Look up to Heaven and count the Stars if thou canst number them So look up to Heaven and see the old Moon and the new and observe them Are they really two several Moons No but one and the same Moon under various shapes Or look on the Earth upon a person now Regenerated he was before an old Creature now he is a new II Cor. V. 17. What is he now a really distinct person from what he was before No but of a different condition only the same man but his condition and temper changed So the Covenant of Grace is the same like Christ the chief Tenor of the Covenant yesterday and to day and the same for ever the same from the first day that it was given to Adam to the last day of the World and till Time shall be no more The same under the Law the same under the Gospel but clothed in different garments in administrations of various fashions The Covenant of Grace to the Jew was Believe in Christ and be saved as it is to us as the Apostle clears in all his Epistles more particularly in Heb. XI But to them God added thus Because the Doctrine of Christ is not yet so clear use these Ceremonies which figure out the actings and Office of Christ the Priesthood his Mediating the Sacrifices his Death cleansing with Blood his purging of Sin and the like And because no other people is yet to be admitted to the Church and true Religion but themselves use these Ceremonies to distinguish you from all other people till time come that the Gentiles come to be admitted So that these Ceremonies were not the Covenant of Grace to them nor a Covenant of Works to them but only the manner and mode of the administration of the Covenant of Grace till the Gospel should come which when it came and Christ was come then the Doctrine of Christ was clear and all Nations were come in then were these Ceremonies laid aside and a clean different administration of the Covenant of Grace brought in and under these reasons are these different administrations called the old and new Covenant So that the Ceremonial part of the Law is called the old Covenant but the Moral doth not fall under that title nor vanish as the other did And secondly To these that we are speaking of let me propose this question Did God go backward in his Covenanting first to give a Covenant of Grace to Adam when he had broke his Covenant of Works and after to give a Covenant of Works to Israel and to lay by his Covenant of Grace The Sun in the sky stood still once and went backward once but the glorious Son of Righteousness that rose in the Covenant of Grace the first day of Adam never stood still never went back but is still keeping his course to save by Grace to save in the Covenant of Grace and not by Works If I go to Jonathans house again saith Jeremy I shall surely die and if God send man back to a Covenant of Works when Adam himself failed in his Covenant of Works man is but lost for ever And thirdly Let us read the Draught of the Covenant it self This Indenture made betwixt the great God and poor dust and ashes sinful and miserable witnesseth That God of his infinite Love and Grace and Mercy doth promise and demise and let to this poor creature Grace and Glory interest in himself and Heaven Provided always That man keep his Law and do those Commands that God lays upon him For God could not make a Covenant of Grace but it must include Commandments and a Law unless he would have conditioned thus with him Do what thou wilt live as thou wilt Eat Drink Revel be Epicure be Atheist and yet thou shalt enjoy me for ever thou shalt be blessed for ever We may tremble at such Language The Stool of wickedness could do no more And how cheap and vile a thing were God if to be enjoyed on such terms as these Man as he is a Creature must have a Law from his Creator or else God should resign his authority and let man be his own God Our obedience to God is founded in God himself If God be God serve him an argument so urgent that t is never to be dissolved And therefore that clause is set before the ten Commandments and set after divers Commands afterwards I am the Lord as an argument sufficient to challenge obedience There is nothing can dissolve the bond of mans obedience to his Creator unless God would cease to be God for if God be God serve him And therefore the Covenanting for Grace is so far from abating of a
Will so to do And that it is his Will so to do he hath given assurance in that he hath appointed a day wherein to judge the world in righteousness by the man that he hath ordained And of that appointment and ordaining he hath given assurance in that he raised him from the dead And so we are come to the second part of our task or the second thing that I named to be spoken viz. the assurance that God hath given of the Judgment to come and more particularly of that whereby he hath assured that Christ shall be Judge viz. in that he raised from dead The assurance God hath given of the Judgment to come we may distinguish into verbal and real Assurance that he hath given in his Word and in his Providential dispensation I need not to insist upon his verbal assurances of the certainness that he hath given of such a thing in Word for he that runs may read them Such as these Eccles. XI 9. XII ult II Cor. V. 10. and multitudes of passages to the same purpose So that the Apostle reckons Eternal Judgment for one of the fundamental Articles of our Christian Faith and that it is so clearly asserted that he finds he needs not to insist much upon the proving of it Heb. VI. 2. And as the verbal assurances that God hath given of this in Scripture are so very many so the real ones that he hath given in his dispensations are not few I shall but mention some and pitch only upon this mentioned in the Text Christs Resurrection I. Was not the Judgment of all the World by Water in the days of Noah a prognostication and assurance of the Judgment to come at the end of the World Certainly they must need conclude so that thinks that Peter speaks of the last Judgment in II Epistle III. 6 7. where he hath these words The World that then was being overflowed with water perished But the Heaven and Earth that now are are kept in store reserved unto fire II. Was not the Judgment and sad conflagration of Jerusalem and destruction of the Jewish Church and Nation an assurance of the Judgment to come when the expressions whereby it is described are such as you think they meant nothing else but that final Judgment As Christs coming coming in clouds in his glory in his Kingdom The day of the Lord the great and terrible day of the Lord The end of the World the end of all things The Sun darkned the Moon not giving light The Stars falling from Heaven and the powers of Heaven shaken The sign of the Son of man appearing in Heaven Heaven departing as a scroll rolled together and every mountain and hill removed out of its place c. You would think they meant nothing but the last and universal Judgment whereas their meaning indeed is Christs coming in Judgment and vengeance against the Jewish City and Nation but a fore signification also of the last Judgment III. I might speak of particular fearful judgments upon persons and places Are not they assurances of the Judgment to come I am sure the Apostle Peter raiseth them to such a signification in his second Epistle and second Chapter where when he had mentioned the Judgment of the Angels that fell of the Judgment of the old World by water and of Sodom by fire he makes this conclusion vers 9. The Lord knoweth how to deliver the godly out of temptation and to reserve the ungodly to the day of Judgment to be punished IV. Are not the Tribunals and Judicatures that God hath set up on Earth assurances that he hath given of a final Judgment to come Upon which we may take up the stile of the Psalmist in Psal. XCIV 9. He that planted the car shall he not hear So he that hath erected Judicatures shall not he Judge V. Is not the Judicature that he hath set up in every mans soul an undoubted assurance of the Judgment coming Where the Conscience as one very well defines it is Praejudicum judicii A foretaste a Preface to the Judgment to come VI. And lastly The very prospering of the wicked in this World and the affliction of the righteous is an undoubted assurance that the day is coming when both the one and other is to be judged according to their works and receives a reward according to their works And with this very Argument Will. Tyrius in his bello sacro relates that he satisfied Amalrich King of Jerusalem when he desired him to give him some proof of this very point So that that very prosperity in this World that deâ—â—ives Atheistical men to think there shall be no Judgment is continually a growing argument that there shall Upon all these things I might have spoken very largely but I hasten to that assurance that is in the Text viz. The Resurrection of Christ may give assurance to all the World of his coming to Judgment It is worth your observing these two things about the Jews asking a sign from our Saviour 1. That he ever denies to give them a sign Matth. XII 39. He wrought signs and wonders among them above number but he would never work that that should be a mere sign His healing diseases c. were not mere signs but were benefits by miracle wrought for the People as the Plagues on Egypt were not mere signs but punishments wrought by miracle 2. That he still when they asked a sign referred them to his Resurrection Joh. II. when he whips the buyers and sellers out of the Temple and they ask him what sign shewest thou seeing thou doest these things He refers them thither vers 19. Destroy this Temple and in three days I will raise it up speaking of the Temple of my body So Matth. XII 39. when the Scribes and Pharisees are at it Master we would see a sign from thee he still refers to his Resurrection No sign shall be given but the sign of the Prophet Jonas As Jonah was three days and three night buried in the Whales belly but rose again and was cast alive on shore so shall the Son of man be buried and rise again And why thus refer them still to his Resurrection Because that was the great sign and demonstration that he was the Missias the Son of God Rom. I. 4. Declared to be the Son of God with power by his Resurrection from the dead And Observe that allegation of the Apostle Act. XIII 33. God hath raised up Jesus as it is also written in the second Psalm Thou art my Son this day have I begotten thee Was this Resurrection day the day of the Lords begetting him was that the first day that he was the Son of God It was the day that he was first declared in full power and that it was manifest that he was the Son of God It was the day of his Victory and putting on his Kindom the day of his Trophea and Triumph and the sign that he was the Son of
when the Judge cometh to plead their cause and behold the Judge standeth before the door If we should take the words in this sence and pointing at such a time and matter I suppose it might not be far from the Apostles meaning But do his words reach no further Are not these things written for our learning as well as for theirs to whom he wrote Is it not a truth spoken to us as well as it was spoken to them Behold the Judge standeth before the door Dispute it not but rather down on our knees and bless and magnifie the patience and goodness of this Judge for that he is standing at the door and hath not yet broke in upon us In handling of the words I suppose I need not to spend time in explaining the Phrases For none that hears of this Judge but he knows who is meant and none can but know what is meant by his standing at the door viz. as near at hand and ready to enter And if the Apostle speak here of the nearness of the destruction of Jerusalem our Saviours words of the very same subject may help to explain him Matth. XXIV 33. So likewise ye when ye see all these things know that it is near even at the doors So behold the Judge is near even at the door But the Judge of whom And at the door of whom These shall be the two things that my discourse shall enquire after The Jews in their Pandect mention several things of which they say they are two and yet are four and when they explain themselves they shew they speak very good sence I may speak much like of the Propositions that rise out of the words that they are two but indeed are four The two are these That there is a Judge or God is a Judge and That this Judge stands before the door But the very stile and expression doth double it That God is the Judge of all and That this Judge stands at the door of all Because there is no exception about whom he judgeth nor any exception at whose door he standeth I cannot say it is as essential to God to be a Judge as it is essential to him to be holy infinite eternal good c. because he had been there had these never been creature to judge as he was these from eternity before the creature was but since there is a creature to judge I may say it is as essential to God to be Judge of his creature as it is to be God For we may truly say if he were not Judge he were not God For what kind of God were that that had not to do about judging the creature I need not to produce places of Scripture to prove that that is before us for what more plain what more frequent than such testimonies That God is Judge himself Psal. L. 6. That he is the Judge of all the Earth Gen. XVIII 25. That he is the Lord the righteous Judge 2 Tim. IV. 8. That he sits upon the Throne judging right Psal. IX 5. That with righteousness he shall judge the world and the people with equity Psal. XCVIII ult But because the language of the Text is Behold the Judge let me speak as I may say unto your eyes according to the expression O generation see ye the word of the Lord Jer. II. 31. So let me lead your eyes to behold some specimens of this great Judges judging and some demonstrations and assurances that he hath given that he will so judge Eternal Judgment is one of the first principles of Christian Religion Heb. II. 6. viz. the judgment that doth determine of every mans state for eternity for of Gods temporal judgments we shall not speak here And that judgment is either particular passed upon every one at death or general which shall be at the last day Of either of these I shall take some prospect I. Concerning the particular Judgment When mans day is done the day of the Lord begins with him and when his work is done he is to receive his wages according as his work hath been good or evil Lazarus and the rich man no sooner dead but the one is in torment and the other in Abrahams bosom And how come they there Conceive you see their passage The souls of all good or bad as soon as ever departed out of the body are slipt into another world And what becomes of them there Do they dispose of themselves Do they go to Heaven or Hell by their own disposal There would never soul go to Hell if it were at those terms But the departed soul meets with its Judge as soon as ever it is departed and by him it is doomed and disposed to its eternal estate The Judge stands at the very door of that World of Spirits to dispose of all that come in there to their everlasting condition according as their works have been here good or evil So that those words of the Apostle as they speak the subsequence of judgment to death so they may very well speak this nearness It is appointed for all men once to die and then cometh the judgment Heb. IX ult Those words of our Saviour are very regardable Luk. XX. 30. He is not the God of the dead but of the living for all live unto him Though dead and gone to the World and to themselves yet to him they are not dead but alive and he deals with them as such as are alive And though he be not the God of all that so live yet he is the Judge of them all He calls himself the God of Abraham Isaac and Jacob when they had been now dead and in the dust a long time for they lived though they were dead And so Cain and Cham and Pharaoh lived though they were dead that is were not utterly extinct and yet God was far from owning himself the God of Cain Cham and Pharaoh but he was their Judge And do but think how these men looked upon their Judge when they met him A carnal wretch that never thinks of God never dreams of judgment but is all for his pleasures and delights here when he dies and instantly meets his dreadful Judge to doom him Can any tongue express what a horrid surprizal that soul is taken at I cannot but take some scantling of conception of it from that passage Rev. I. 17. And when I saw him I fell at his feet as dead The beloved Disciple to be thus terrified at the sight of his beloved Master He that used friendly to lean in his bosom now to fall at his feet for fear as dead And Christ not coming to him neither with any message of terror but in a friendly manner with instructions concerning things that were to come to pass thereafter And if so dreadful a consternation fell upon him upon meeting and seeing the glory of his dear what is the wretched souls case when it so unexpectedly meets with the dreadful terrors of its angry Judge
Pet. II. Their sins will not let them linger and slumber but continually cry in the ears of God for judgment The injuries they do to Law Gospel and Blood of Christ will not let them linger nor slumber but these are continually crying to God to avenge their cause And will not God avenge his cause What need I speak of his Soveraignty challenging that he dispose of all mens eternal being as he brought them into being here What should I speak of his Justice challenging that every one be rewarded according to his work And indeed what need I to insist much to prove that God is Judge of all and that he will bring all to judgment to any that call themselves Christians and have the Bible in their hand And so I have done with the first double Proposition in the Text viz. That God is Judge and Judge of all And now briefly to speak to the second duplicity viz. He stands before the door and before the door of all I know the Apostles expression means in general the Judge is near but if it should come to particularizing of this or the other or any person would he not say the same And will not any say the same that will acknowledge a Judge or Judgment Who can say who dares say the Judge stands not before my door I am sure a good man dares not say so for he accounts his God and Judge near unto him Thou compassest my path and my lying down and art acquainted with all my ways Psal. CXXXIX 3. And if any wretched man dare say so let him take heed that he finds not his Judge a great deal nearer than he supposes nay the nearer for his putting him so far off The Scripture speaks of two kinds of people but indeed are but one and they seem to look two several ways whereas indeed they look but one and the same way viz. those that put the evil day far from them and those that desire the evil days coming You have mention of them both near together in one and the same Prophet Of the former Amos VI. 3. Wo to you that put the evil day far away And of the latter Amos V. 18. Wo to you that desire the day of the Lord. How they put away the evil day in their own foolish fancy and conceit is no hard thing to understand I wish that too common experience had not acquainted us with that too much and too many a time But how do such wicked wretches desire the day of the Lord The Prophet Esay tells you of some Chap. V. 19. That say let him make speed and hasten his work that we may see it and let the counsil of the holy one of Israel draw near and come that we may know it And all this in scorn as making a puff at the Word of the Lord that tells of an evil day and a day of the Lord to come Here is talk of the Word of the Lord I pray you let us see it and telling of the Lords coming where is it Let him come that we may know it Directly these mockers 2 Pet. III. 2. That say in scorn where is the promise of his coming Now is the Judge ever the farther off for these mens putting him and his judgment far away Nay is he not the nearer In that place of Esay the wretches that spake so in scorn are said to draw iniquity with cords of vanity and sin as it were with cart-ropes And if they draw these do they not draw judgment on too Judgment is the nearest when the sinner is securest and when men cry peace peace then sudden destruction cometh upon them 1 Thes. V. But First At whose door doth not the Judge stand harkening and taking notice of mens behaviour Rev. III. 20. Behold I stand at the door and knock He knocks that if it may be he may be admitted but if he be not he stands not in vain but takes notice of what passes in the house that he may take account of it in his due time Jer. VIII 6. I hearkned and heard but they spake not aright no man repented him of his wickedness saying what have I done Mal. III. 16. The Lord hearkened and heard and a book of remembrance was written before him The Judge writes what passes and in time will have a reckoning about it And so may the counsil of the Apostle here be very well construed Grudge not brethren one against another grumble not repine not one against another for the Judge is at the door and he takes notice of every thing that passeth and you must account for it It were an excellent lesson for every Christian to get the hundred and nine and thirtieth Psalm not only by heart but in his heart and to be convinced and have a feeling of what is there spoken concerning Gods nearness to every man in what place and posture soever he is I need no more proof for that we are speaking of than only that Psalm I would every heart would make the Use of the doctrine there taught and make Application by his practise Secondly Who can say otherwise then that the Judge is at the door and may break in any moment by death and judgment And this needs no other proof than only to remember the uncertainty of death and judgment Isaac was of this belief when he said I know not the day of my death Gen. XXVII 2. whereas he lived many a fair year after And remarkable is that of the Apostle that when he is speaking of the Judgment to come he states it as if it were to come even in his time whereas so many hundred of years above a thousand are passed since his time We shall not all die but we shall all be changed 1 Cor. XV. And 1 Thes. IV. The Lord himself shall descend from Heaven with a shout And then we which are alive and remain shall be caught up together with him into the clouds Why Blessed Apostle dost thou think the resurrection and general judgment shall come while thou art alive Do it or do it not I have learned always to think that the Judge always stands before the door And I would teach all generations and ages to believe the same that the Judge standeth c. And Thirdly who can keep him out when he is pleased to break in Elisha could shut the door against the Kings messenger that was sent to take away his life can any man do it against the great Judge when he comes to do it Are any doors judgment proof when the Lord will batter against them Rather list up your heads O ye gates and be lift up O ye everlasting doors that the King of glory may come in Prepare to meet thy God O Israel that when he comes thou mayest comfortably entertain him It may seem a very hard passage that of the Apostle 2 Pet. III. 12. Looking for and hasting to the day of God when the heavens being on fire shall
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
power and his seat and great authority IT is recorded of Hannibal that great Commander and Enemy of Rome that being but a Youth he put himself under an Oath before the Altar of maintaining a perpetual enmity against that City And he proved as big as his Word and Oath This day may justly call upon England to ingage in such a feud and hostility against the same City For on this day she proclaimed open feâ—d and hostility against England This day she shewed that her Doctrine and practise and Church is not to be reconciled to her Doctrine destruction her Practise murther her Charity cruelty her Piety barrels of powder In a word as Joab to David 2 Sam. XIX 6. Thou hast declared this day that thou regardest neither Princes nor Servants for this day I perceive that if Absalom had lived and we all had died this day then it had pleased thee well This day she declared that she regarded neither Princes nor Servants who this day may perceive that if Absalom had lived and we had all died if Popery might have lived though all England had perished she had liked it well and indeed that was her great desire and great design The day commemorates a Devilish plot and a Divine deliverance and the work of the day very sutable is as to render all our Praises and Thanksgivings possible to the Author of our Deliverance so to whet our detestation against the Author of such a Plot and Design To help on this latter I have chosen these words that I have read that out of them I may lay before you the picture of that City that fathered and fostered such a Plot and the sight of that may help on the former and set an edge upon our Thanksgivings when we see from whom and from what we were delivered The words that I have read I look upon as one of the most remarkable passages in this book which book hath not a few passages very remarkable That the Devil should give his seat and Authority and Power to Rome For that by the Dragon is meant the Devil there is none can doubt and that by the Beast spoken of here and whose story runs on through the greatest part of the Book is meant Rome needs not much proving for Romanists themselves do not deny it Before I proceed further I cannot but remember and mention two things which are recorded by Roman Historians themselves concerning their City I. They tell you that the proper Name of Rome was a great secret and that very few knew it and that it was not to be uttered And Pliny tells you of a man that was put to Death for calling Rome by its secret proper Name Our Apocalyptick doth not mention Rome by name in all this Book but truly he gives it its very proper and significant name one while calling it Babylon Chap. XVII 18. Another while Egypt and Sodom Chap. XI 8. And what qualities of Babylon Egypt and Sodom were every one very well knows II. Those Historians tell you that whereas it was commonly known under what Tutelar God or Deity other Cities were some under Mars some under Jupiter some under Hercules it was utterly unknown who was the Tutelar God of Rome Our Apocalyptick here resolved that scruple he tells you who is the Patron and Deity of that City under whose Tutelage and Guardianship it is viz. of the Dragon the old Serpent the Devil who gives his seat and power and great authority to it For that Rome is meant here and all along through divers Chapters forward is not only the consent and opinion of antient Fathers not only of Protestants but the very Romanists themselves grant it if you will but grant the distinction twixt Imperial and Papal Heathen and Christian. And indeed our Apostle hath so plainly charactered it that it cannot be denied that he means that City In Chap. XVII 9. He telleth that the Scarlet where that is drunk with the blood of the Saints sitteth on seven Mountains which is the very character of Rome in her own Poets and Historians and they reckon the seven Mountains by name on which the City stood and at vers 18. he saith The whore which thou sawest is that great City which reigneth over the Kings of the Earth Now he is a meer stranger to History that knoweth not that Rome when John wrote this Revelation ruled all Kings and Kingdoms and even any one may gather so much from Luke II. 1. where it is said There went out a Decree from Cesar Augustus that all the World should be taxed meaning only the Roman Empire which is reputed there as ruling and spreading over all the World Divers more demonstrations might be given but they need not since Papists themselves cannot but grant it So that the subject of the matter in the Text thus understood yields us this clear Doctrine and Demonstration That Rome is the Devils seat his Deputy and Vicegerent one that the Devil hath invested in his own Throne and Power and set it as Vice-Devil upon Earth And can any good thing come out of such a Nazareth as this It is no wonder if sire and gunpowder mischief and destruction come from this City when it is as it were the Deputy-Hell that the Devil hath constituted on Earth to act his authority and power Glorious things are spoken of the City of God Psal. LXXXVI 3. But what things are to be spoken of the City of the Devil I shall not fetch colours any where from abroad to paint out its blackness though Histories relate infinitely horrid actions of it as black as Hell I shall only use those colours that are afforded by the Scripture and take my discourse only from within the compass of that When you read of the Devils shewing Christ all the Kingdoms of the Earth and the glory of them do you not presently conceive that he shewed him Rome and her dominion and glory For there was no glory and pomp on Earth then comparable to her glory and pomp And when you read that he said All these will I give thee if thou wilt fall down c. that he offered to make him Cesar And when he saith For that is mine and to whomsoever I will I give it how agreeable is it with the Text that that seat authority and power was the Dragons but he gave it to that Beast It is not so said of the other Monarchies that had gone before It is not so said of Babylon Greece c. that the Devil gave them their Power and Authority as it is said of Rome in this place nor indeed could it so properly be said of them as I shall observe afterward And here I doubt the fift Monarchy Man is foully mistaken in his reckoning when he accounts the fift Monarchy to be the Kingdom of Christ whereas indeed the fift Monarchy was this Kingdom of the Devil In the second and seventh Chapter of Daniel you read of the four Monarchies
and obtained life Let us now in the next place view the means of their believing II. A New Covenant was made with them They were under two Covenants in one day As Noah saw two Worlds so Adam saw an old Creation and a new As it was said of him Idem dies vidit Consulem exulem The same day saw him Consul and a banished man So the same day saw Adam under two vastly different conditions according to the tenor of the two Covenants The form of either Covenant was not exprest plainly but resulting The Covenant of Grace and the Covenant of Works both somewhat obscure to him But I. The enjoyment of God was necessarily intimated in both not the enjoyment of the Creature Adam was made a reasonable Soul for this purpose II. Obedience was the way This is a Duty to God and this is the way of the enjoyment of him when we conform to God III. He saw he had now lost obedience and the power of obedience He had lost God and the power of the enjoyment of him IV. God held out one that should recover him And he 1. A root of a seed as Adam was 2. Of an infinite Righteousness and Obedience beyond Adam 3. One that should by Obedience destroy the works of the Devil for his own seed V. Adam saw no way of recovery but by trusting in him God must be satisfied he could not do it obeyed he could not obey Therefore he had no way but to cast himself on Christs obedience VI. The Covenant only held out Christ to be trusted and believed on Obedience was required even by the Law of Nature and creatureship Faith was therefore enforced because they could not perfectly obey VII The Promise given in the curse of Satan that God would put enmity between the seed of the Woman and the seed of the Serpent and that the Womans seed should bruise the Serpents head this had that effect upon them that they set themselves to defy Satan and cleave to the seed promised VIII That Mercy that created them in an instant so perfect recovered them in an instant Let us now in the third place view their condition under believing III. I. They were now representative no more as they were of mankind before the Fall They were stated in another representative Christ. Now they acted for themselves and he for them Hence their Faith was not imputed to posterity though their sin was II. They were built on another foundation than they were before Then it was on Nature Self-holiness Freedom of Will sandy foundations because changeable Now on a Rock Grace and the Righteousness of Christ. III. Now they have the Spirit of God working in them With Christ God gave his Spirit whereas before they had only natural abilities IV. Now they were under a Promise before not That Christ should break the head of the Serpent contained the promise of all good things V. They were under such Evangelical revealings that they wanted nothing needful for Salvation The Improvement of this discourse shall be in two or three Uses I. This magnifies Gods Grace to them and mankind How great is this Grace which will appear if you consider these things 1. There was as much done to provoke God for ever as was possible Compute the sin of Adam with all its circumstances 2. Here was greater Mercy than to the Angels that fell 3. Nay than to the Angels that fell not 4. Grace restored man to a better condition than he was in before We may admire all this and resolve all into Grace What comfort then is here to poor sinners Look on an Example that of St. Paul who was the chief of sinners yet Grace was exceeding abundant towards him 1 Tim. I. 14 15. He was a blasphemer and a persecutor and injurious Here were sins like scarlet yet forgiven You that are under the pangs of conscience consider this Grace Thou canst not sin so hainously as Adam did if thou addest not wilfulness and impenitency nor fall so high nor damn posterity as he did and yet he obtained pardon Take one Example more There were some pardoned that Crucified the second Adam II. See the wretchedness of the sin of Devils that is beyond pardon Their unpardonableness in what lay it In these two things 1. They sinned of pride and malice Adam and Eve of ignorance and weakness Take heed of sinning proudly and presumptuously 2. They were in the state of Eternity therefore their change to evil was unchangable Man carried the plea of weakness in his nature they not III. There is the same Grace Christ Promise Covenant from the beginning A SERMON PREACHED upon 1 JOHN III. 12. Not as Cain who was of that wicked one and slew his Brother and wherefore slew he him Because his own works were evil and his Brothers righteous THESE words refer to vers 11. For this is the message that ye heard from the beginning that we should love one another and indeed to the tenor of all John's Epistles every where exhorting to love and not to be as Cain who was of that wicked one and slew his Brother He had given two marks of one not born of God vers 10. Whosoever doth not righteousness is not of God neither he that loveth not his Brother They are both here in Cain Who was so far from love and righteousness that he hated his Brother and slew him Wicked mens sins are set down that we may avoid them as Rocks 1 Cor. X. 6. These things were our Examples to the intent we should not lust after evil things as they also lusted But Cain's sin reads more It is the first story after the Fall And it shews I. The enmity 'twixt the seeds II. What poison Satan bad breathed into mans nature The Holy Ghost in that story bids us look on him Thou art the Man This is Man fallen Of Seth it is said Gen. V. 3. that he was begot in Adam's image here it needs not be said it is so plain In the words we have a description of the Father and the eldest son viz. the Devil and Cain I. The Devil described by a most proper denomination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wicked one II. Cain by his extraction and action He was of the wicked one and slew his Brother We will first clear these and then make some observations from them I. The denomination of the Devil That wicked one So he is stiled Matth. XII 45. Then goeth he and taketh with himself seven other Spirits more wicked than himself Eph. VI. 16. Taking the shield of Faith wherewith ye shall be able to quench all the siery darts of the wicked So some understand that petition in the Lords Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deliver us from Evil that is the Evil one Nay Ephes. VI. 12. the Devil is called Wickedness in the Abstract We wrestle c. against spiritual wickedness in high places First He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
sins of their fathers unto the third and fourth generation This leaves a lesson to Parents That they would pity their children and when they sin think of them and of the misery they entail upon them A SERMON PREACHED upon EXODUS XX. 11. For in six days the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh day wherefore the Lord blessed the Sabbath day and hallowed it THE greatest obscurity we have to speak about is in the last clause He hallowed it and yet at first sight that seems least obscure of all The two former clauses may rather one would think set us at a stand and yet the great dispute is about the last viz. in regard of that Sabbath we now celebrate When we look upon the world it may set us at a wonder that this vast bulk of all things should be made in six days Heaven and Earth and Seas in six days How many houses in the world have cost the work of six years Solomon was building the Temple seven years and his own house twenty years and this great Universe and all things in it to be built in six days And yet if we look at the power of him that made it we have as much cause to wonder that he should be six days about it He that made all things by his word could have done it in one moment as well as six days and with one word as well as six And he that made all things of nothing could also have made all things in no length of time but in an instant in a moment of time in the twinkling of an eye as he will change all things 1 Cor. XV. 52. And so concerning his resting If he were weary with working that he needed resting why did he work till he was weary And if he were not weary why had he need to rest Such frivolous impious and Atheistical Disputes may flesh and blood and carnal reason move about the actings of God that hath not learned to resolve all his wonderful actings into these two great principles his Power and Will That he created all things with the word of his mouth of nothing is no scruple if we resolve it into his Power And that he took six days to do it who could have done it in a moment is as little if we resolve it into his Will That he was not weary with doing so great a work it is no scruple if we resolve it into his Power And that he rested though he were not weary is as little if we resolve it into his Will And therefore how can we better begin our discourse about the matter we are upon viz. his creating all things by his word and yet taking six days to do it and his not being weary with so great a work and yet resting though he were not weary than by adoration of his Power and Will And therefore as David for all his hast of fleeing from Absalom yet when he came to the top of the Mount Olivet he worshipped God 2 Sam. XV. 32. So let us make so much a stop in the current of our discourse as to give the Lord his due of his power and pleasure before we go further And that let us do in the words and Oh! that we might ever do it in the devotion of the four and twenty Elders Revel IV. 11. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created All Israel hears more Divinity and Philosophy in these few words In six days the Lord made Heaven and Earth and rested the seventh day c. than all the great wisdom and philosophy of the Heathen was able to spell out in a thousand years Some of them were so wide from knowing that the world was made by God that they thought it was never made at all but was Eternal and never had beginning Others that it was a God it self and made it self Others that it grew together at hap hazzard of Atomes or motes flying up and down which at last met and conjoyned in this fabric of the world which we behold So blind is sinful man to the knowledge of his Creator if he have no better eys and light to look after him by than his own Israel hath a Divine light here held out before them whereby they see and learn in these few words That the World was not Eternal but had a beginning and that it was made and that it made not it self but was made by God that it was not jumbled together by hap hazzard of I know not What and I know not How but that God made it in six days That which God speaks so short here Moses afterward when he set pen to paper to write his books enlarges upon and tells you in the beginning of Genesis in what manner God proceeded in this great work and what he created every day With that you see the Bible begins the story of the Creation the proper foundation that every Scholar should say of his learning there namely to know his Creator and to know of whom and through whom are all things to whom be glory for ever Amen as the Apostle devoutly Rom. XI 36. Let us consider the two things severally That God made Heaven and Earth and secondly That he made them in six days When I look up to Heaven the work of thy fingers the Moon and Stars which thou hast I. ordained I say saith David What is man that thou art mindful of him or the son of man that thou visitest him We may also say upon such a prospect Oh! what is God what a divine and infinite power and wisdom and glory that made so great so beautiful so stately a fabrick Our God made the Heavens is the Israelites plea against the Gods of the Heathen pittiful pieces of wood and stone that could neither see nor hear nor smel nor stir but Our God made the Heavens There is a passage very remarkable Jer. X. 11. Thus shall ye say to them the Gods that have not made the Heavens and the Earth even they shall perish from the earth and from under these Heavens That verse is in the Chaldee Tongue whereas every clause of his book besides is Hebrew and not a Syllable of Chaldee in it And what is the reason The people were ere long to be captived into Chaldea and when they came there the Chaldees would be ready to be perswading them to worship their Gods Poor Israel new come thither could not speake their Language nor dispute the case with them in their own Tongue Therefore the Lord by the Prophet puts so much Chaldee into their mouths as to make a profession of their own God and to deride and curse the others Your Gods made not Heaven and Earth and therefore shall perish from the Earth and be confounded but Our God made the Heavens O! what an excellent
study is it to study God as the great Maker of Earth and Heaven to look seriously upon this great Fabric the Variety Order Beauty of the Creatures and deeply to think what kind of thing is God that made all these things with the word of his mouth How great dreadful terrible is the Creator with whom we have to do Study upon the first verse of Genesis God created the Heavens and the Earth And can you find it otherwise there than that he did that in a moment that in an instant in the twinkling of an eye he made these two parts of the world Center and Circumference spread out this great Canopy over us like a Curtain and hung this vast Ball upon which we tread upon nothing both at once and both in a moment Oh! what an amazing power is here to think of Oh! what a God have we to deal withall How can this God crush a sinner check the pride and presumption of wicked dust and ashes when he can do such wondrous and incomprehensible things as these How can this God create comforts to a poor afflicted child of his own How can he find out means to deliver and releive a poor distressed Saint that puts his trust in him when with a word he can make a world nay if he had pleased could have made a thousand Such use and other might we make of the study of our Creator and his creating And O! that he that created us and all things would create in us frequent solid meditations of him and of his mighty power and working whereby he made all things of nothing It was once questioned by one What did God before he made the world And answered by another He created Hell for curious and impertinent enquirers It was once asked by another With what instruments tools and engines did God make the world if he made it His own Spirit gives answer to this By the word of the Lord the Heavens were made c. But we may not unusefully and unchristianly move this question Wherefore was it that God made the world The Scripture answers this too Prov. XVI 4. The Lord hath made all things for himself Rev. IV. 11. For thou hast created all things and for thy pleasure they are and were created But this leaves us to our inquiring still viz. In what sense to understand his making all things for himself and what his Will and pleasure aimed at Did God create Creatures because he had need of Creatures Did he make the Heavens because he wanted a House for himself And the Earth because he could not be without Tenants in those tenements below And the nayl of this question might be driven further why did he make this world seeing he will mar it in time and bring it to desolation Why made he millions of men whose end proves to be damned for ever Had it not been as good this house of the Universe had never been as to be built and to be fired and burnt down again Had it not been better for millions that they had never been born than to be born and brought into the world for a little time and then to be damned to Eternity But O vain man who art thou that disputest against God Shall the pot or vessel say to him that made it why madest thou me thus or why at all For his will and pleasure were all things made and it is not fit to dispute his will or pleasure that could make all things But that we may receive satisfaction in this poynt and that we may not be ignorant of so great a matter as the reason why God made the world First we may resolve it without any sticking that he that created all things stood in need of nothing and that gave being to all needed not any thing from the Creature to amend his own well-being That is a most just challenge of all the world if it can to shew that God is beholden to any or had ever need of any the Apostle makes it Rom. XI 35 36. Who hath been the Lords Councellor to teach him or who hath first given to him c. But Secondly We may give him that for a proper and direct reason of Gods creating all things which the Apostle says Rom. IX 23. That he might make known the riches of his glory viz. That he might glorifie himself and that he might impart of his own riches to his Creature It might almost be questioned whether God could choose but create the world not to put a necessity or compulsion upon God who doth freely whatever he doth and hath no other tie upon him for his actings than his own Will But in regard of that infinite goodness that is in God could that do other than flow out upon the Creature God from all Eternity dwelt in and with himself blessed ever blessed in the enjoyment of himself and needed nothing beside himself But could that infinite Ocean of goodness that was in him be kept within those bounds of self enjoyment and not communicate it self to the Creature A lively full flowing fountain cannot contain its ever-flowing waters within its own brims but it must flow out to refresh and water the places that are about it The Sun cannot keep its light and heat within it self but must impart it to the world We shall not impose any such necessity upon God as he hath done upon these Creatures And yet if we should say God the everlasting fountain of Being of Goodness could not but impart Being and his Goodness to Creatures this would speak no imperfection in God but his infinite perfection But we will take the thing up in terms of Scripture He was willing to make known his goodness it was his pleasure to create the world that he might communicate the riches of his glory God would give being to Creatures that he might glorifie his own being would communicate of his goodness to his Creatures that he might glorifie his own goodness So all terminates and centers in that great end his own glory He created the world to glorifie his power gave being to Creatures that he might glorifie his own being shews goodness to them that he may glorifie his own goodness and receive glorifying from them And at last will destroy the world to glorifie his power and justice damn the wicked to glorifie his truth and justice and glorifie his Saints to glorifie his grace So that God made all things for himself that is for his own glory doth all things for his own glory created thee me and all flesh that he might reap glory from us But let us consider of the second thing as it tends to the End of this Command II. the setting forth the reason of the Institution of the Sabbath That he created all things in six days And what needed he take six days that could have done all in a moment He had as little need to take time for his work as he had of the
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
and Earth and in the same instant created the Angels with the Heavens Now these Angels that fell were not fallen doubtless before man was made For upon creating of Man who was the last of the Creation it is said Gen. I. 31. And God saw every thing that he had made and behold it was very good and there was yet nothing bad or evil in the world no Angels fallen no sin at all But when those that fell saw the dignity and honour and happiness that God had placed man in a piece of clay a lump of earth dust of the ground and that he put all Creatures under his feet as it is Psal. VIII 5 6. yea and gave Angels charge to attend him as it is Psal. XCI 11 They maliced this happiness and honour and scorned this service and attendance and damned themselves meerly upon this spite at Man Would they therefore think you delay any time of tempting man to try whether they could shake him out of his happiness and honour and bring him into the same condemnation with themselves No the Devil never since slacked time and put off any opportunities of doing mischief much less would he then when he had mischieved himself with such a spleen Secondly I might speak of divers things As that if Adam had kept the Sabbath in innocency he had kept the Law that if he had continued any time without sin he had begot Cain without sin if Eve had been a little practised in obedience she had not so soon been shaken when she came to be tried that their speech sheweth that no fruit had been eaten before But that which is especially considerable is that the Redemption was to be shewed instantly upon the Creation Since Christ was to be set up Lord of all the Saviour of all that are saved and the second Adam repairer of the ruines of the first it was not only fit but indeed needful that he should be proclaimed King and Saviour even the first day of man I do not say it was needful that Adam should fall on his first day that Christ might be proclaimed on his first day and yet I say it was needful that Christ should be proclaimed that day viz. that he might be set up Lord of all men from the first day of man But especially that what stability or firmness there is in obedience and holiness it might be founded in Christ alone I could almost say it was needful that Adam should fall on the day of his Creation not in regard of any necessity God put upon him but in regard of the â—ickleness of created nature being left to it self When I say it was almost needful I mean almost inevitable but that he left intirely to himself and to his own strength should stand the temptation of an Angel a Creature so far above him by nature and so far wiser than he though he were full of wisdom And you see Satan did not so much tempt his strength as his wisdom and there he overturns him by a trick of subtility out-witting his wisdom However it was fit the Redeemer should be held forth even the first day of man as the heir of all things Heb. I. 2. as the root of all to be saved and the sure foundation of all holiness grace and eternal life And III. Do but observe what correspondence there is twixt the Fall and Redemption and the later will speak the former to have been on Adams first day Redemption was wrought on the sixth day as the Fall had been on the sixth day And when Christ had wrought that great work he rested the seventh day in his grave as God rested on the seventh day when he had wrought the great work of Creation To this purpose I might also apply the particular times of the one and the other About the third hour the hour afterwards of sacrifice and prayer it is very probable Adam was created And Mark tells you Chap. XV. 25. And it was the third hour when they crucified him that is when they delivered him up to Pilate to be crucified About the sixth hour or high noon Adam most probably fell as that being the time of eating And John tells you Chap. XIX 14. that about the sixth hour he was condemned and led away to be crucified And about the ninth hour or three a clock afternoon Christ was promised which Moses calls the cool of the day and about the ninth hour Christ cried out with a loud voice and gave up the Ghost Such Harmony may be found betwixt the day and hours of the one and of the other the later helping to prove and clear that Adam fell on the sixth day the day on which he was created and continued not in honour all night Ah! what a glassy brittle thing is poor humane nature when it is so shaken all to pieces from so great perfection that it holds not whole above three hours or thereabouts And that it held whole so long was because it had not yet met with a temptation And that Satan offered not a temptation all that while was because he would hold off till they came to their time of eating and their first meal proves their poyson But Ah! the glorious and divine power of the grace of the Lord Jesus that inables a poor sinful Soul to hold out against the shocks of all the temptation of Hell and to break through all and to get to glory Compare Adam shaken with the first temptation the Devil offers with Job not shaken with all that the Devil could do and to the praise of the glory of his grace as it is said Ephes. I. 6. we have cause to cry out all our lives and so do Saints in glory to eternity Great is the grace of our Lord Jesus Christ. Now read the words carrying this that hath been spoken in your minds In six days the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day wherefore God blessed the Sabbath day and hallowed it And on the sixth day Adam fell and Christ was promised and on the Seventh day God rested and blessed the Sabbath day c. And so the Chaldee Translater of the Psalms considers of the thing For upon Psalm XCII which is intituled for the Sabbath day he saith thus A Psalm or Song which Adam the first man sung concerning the Sabbath day And the same Chaldee Translater on Cant. I. yet more plainly When Adam saw that his sin was forgiven when the Sabbath came he sung a Psalm as it is said A Psalm or Song for the Sabbath day And now looking on this first week of the world in this prospect viz. as sin come into the world and Christ promised before the seventh day came it will give us a clearer prospect of the Sabbath and of Gods resting viz. I. That God had created a new creation before he rested on the Sabbath For when Adam and mankind by his fall was shattered
by considering what is the proper end and aim of mens living Friend wherefore camest thou hither Why did God bring thee into the world and why dost thou live A question very pertinent and very considerable For the greatest number of Men and Women in the world go out of the world before they know or consider why they came in Much like Ahimaaz 2 Sam. XVIII 29. That entreats Joab to let him run to David and runs hard and when he comes to David to his journeyes end all that he can relate is When Joab sent thy Servant I saw a great tumult but I cannot tell what it was God brings men into the world to run their race they see a great bustle in the world and they keep a great stir themselves and when they come to their journeyes end they cannot give account what the business was for which they came into the world What do you think he thought he came into the world for that when he dyed commanded this to be written on his Tomb-stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I have eaten much and drunken much and done much mischief in my time and now here I lye Who among thousands in his life or indeed in his thoughts owns the proper end of living The Apostle tells us what it is Act. XVII 26 27. God hath made all Nations of men c. That they should seek the Lord if haply they might feel after him c. And the same Apostle 2 Cor. V. 15. They which live should not live to themselves but to him by whom they live The Schools do very truly tell us that God created reasonable creatures Men and Angels that they might serve God and partake of God which unreasonable creatures cannot do So that here is the proper answer to the question Why do we live And the proper end of our living to serve God by whom we live and to get interest in him and participation of him to live to God here that we may live with him and enjoy him hereafter And by this are we to judge of the blessing of a long life and not by any earthly thing or occurrence in our lives Long life is not therefore a blessing to any because he lives long in peace and prosperity because he gets much wealth much credit experience wisdom in so long a time but because he hath got much interest in God and done much service to God That of Solomon must be understood prudently and we must be sure to take his right meaning in it Eccles. III. 4. Better than either living or dead is he that hath not yet been Is this absolutely true No but only relatively viz. relating to earthly miseries For the missing of these he scapes best that never was and never saw the evil done under the Sun But as to the thing it self absolutely considered that paradox that is sometimes maintained in dispute in the Schools is true in some kind and degree Praestat esse miserum quam non esse It is better to be miserable than not to be at all He that never was nor never shall be he that never lived nor never shall live shall never praise God never see the works of God never enjoy God and that is worse than induring the miseries that Men meet withal upon Earth This is the proper end of life and the blessing of life viz. to praise serve enjoy God And by this we must state the blessing of a long life viz. as allowing more time and space to accomplish and perfect those ends And upon the aim at these ends it is that the Saints of God have begged of God for long life Psal. XXXIX ult That I may recover strength and be fitter for my duty and thy work and fitter for thee when thou callest Psal. LXXI 18. Now also when I am old forsake me not until I have shewed thy strength unto this generation and thy power to every one that is to come Esai XXXVIII 19. The living the living he shall praise Thee as I do this day This was the end and blessing of prolonging Ezekiah's life that he was still alive to praise God And this is the work of those whose lives are preserved and prolonged To prove the blessing of prolonging life let me first appeal to any here Man or Woman art thou prepared to dye if God should call at this very instant If God send a messenger to bid thee set thy house in order for thou shalt die couldst thou take it better than Ezekiah did Dost thou not desire that God would spare and yet give some more respite some longer time some more space added to thy life And why Thou darest not say that I may enjoy the world take my pleasure gather wealth live in earthly delights yet longer Why then O! that I may be better fitted for Heaven that I may have more repentance a better composure of heart a better stock good works and provision for Eternity This by thy confession is the blessing and a choice blessing of a long life that a man may do God the more service serve his generation the more stock himself the more fully with grace for glory Herein then properly is the blessing of prolonged life that men have time to do for God and their Souls to lay up good store for Heaven and Eternity to stock up the comforts of a good Conscience and store of grace which in old age makes them fresh and flourishing and does as it were revive them and make them young again And now Brethren let my Exhortation be to you that are aged and gone far in years to consider seriously with your selves whether your prolonged time hath been made a blessing to you by your improvement or not Let me be a Monitor this day to all gray heads here to remember their age God hath prolonged your time some to fifty sixty seventy years some to more What blessing hath this prolonging been to you And to youth that desire long life my Exhortation to them is to set in a good course betime that God may delight to prolong their life and that the lengthning of their life may be a Blessing A DISCOURSE UPON THE FOURTH ARTICLE OF THE Apostolic Creed He descended into Hell THE ground of this Article of the Creed is in Act. II. 27. Thou wilt not leave my soul in Hell The reason of its insertion we shall see afterwards An Article obscure and that hath bred many disputes and the rendring of it so in English some offences For it seemeth harsh that Christs soul descended into Hell which in our English Language speaketh most plainly and usually The place of the damned a place very improper to look for the soul of Christ in when departed out of his body He and his betrayer Judas to meet in the same place He that had by death purchased Heaven for others himself after death to descend into Hell Not an Article in our Christian Faith hath more
as mere strangers For Moses to converse with God face to face when alive and when dead there is an end of all his communion How comfortless would he have gone to Mount Nebo to dye had he believed as the Papists do that he must go to Limbo and never enjoy God for so many hundred years till Christ should come to fetch him out When he appeared in Glory Luke IX 31. Think ye that he came out of Limbo in that glory And when Abraham is proposed in that parable before Christs death Luke XVI 22 23. Think ye that he is proposed as being in Limbo or in Heaven 4. It is absurd to think that Holy ones that served God all day and should at night receive their wages should be denied it God forbids to detain wages and he not to pay his workmen of a thousand two thousand years after they have done their work Abel a faithful servant of God died for him and his truth and when he comes to expect his reward in Heaven No Abel thou must to Limbo where there is no glimpse of Heaven nor comfort from God for this three thousand five hundred years David in Psal. XXIII saito He will dwell in the house of God for ever In the Temple here and then in Heaven hereafter No will a Papist say David thou must dwell a thousand years in Limbo before thou comest to Heaven A hard Master that rewards his servants no better that serve him here and when they should come to enjoy the fruit of all their labour then God puts them away far from him and they enjoy not what they laboured for Such Doctrine is that of the Romanists and such absurdities they make people believe to build up their Purgatory for their profit Nor are they only thus Absurd but as Irreligious in this Doctrine 1. That they will make men believe that there was not divine and spiritual power in Christ for salvation without his bodily power and personal presence they limit the Spirit and the operation of Christ to his presence They give that to Christs presence that God never meant They account the Virgin Mary so incomparably holy and happy above all others because she carried Christ in her womb and arms as though it were that and not Faith and Grace that made her so holy and happy Superstition is standing upon a thing over and above leaping over that which is the proper duty and reality of holiness and resting upon something besides it So concerning Christ superstition hath taught men to take up something in opinion and practise over and besides what is needful about the worship and love of Christ. To worship the Cross because Christ suffered on it To put holiness in those places where he once was as the Manger the Sepulchre c. Of this nature and rank is placing so much in the bodily presence of Christ and overlooking the efficacy and work of his Spirit Transubstantiation is of this form and this that we are speaking of the like viz. That the Patriarchs could not be saved by the divine power and Spirit of Christ but he must come first in Person before to bring them to Heaven 2. They make Grace not sufficient to save but something else must be added viz. Purgatory sire to purge out those sins that Grace did not or could not purge out It is said 2 Cor. XII 9. My grace is sufficient for thee They will say Not Purgatory fire must help out to sufficiency They will tell you It is rare for any to dye so spotless as instantly to go to Heaven but he must have some scouring elsewhere before And indeed this may deserve our consideration not to make us think of any Purgatory hereafter but to affect us with what we have to do here It is undoubted that to dye in any sin is damnable Ye shall dye in your sins is as much as when ye dye ye shall be damned because ye shall dye in sin See Joh. VIII 21. Ye shall dye in your sins whether I go ye cannot come He that dyes in his sins in any of his sins must never come where Christ is Imagine a man had got off all his sins but one and that stuck to him dying that would damn him as well as all Suppose it this I cannot will not forgive such an one that hath done me this wrong that spot of malice will keep him out of Heaven as well as if he were dawbed all over with all sins whatsoever Nay to come to a lower rate Be it but a little love of the World an unwillingness to part with the pleasures and profits of it is it possible that man should go to Heaven that had rather be here Nay yet lower Be it some particular sin that he hath chanced to forget and not repent of can he with that go to Heaven Hitherto Papists and we agree that there is no going to Heaven with any spot of sin upon the Soul but here we differ They say A man may go out of this World with many spots of sin upon him yet at last go to Heaven these being purged out in Purgatory We say with the Scripture That after death there is no Redemption that this is the acceptable time and day of Salvation that if a sinners Sun set in a cloud it will be dark with him for ever that if he dye in any sin his condition is damnable and no help afterwards Esa. XXII 14. Surely this iniquity shall not be purged from you till ye dye And then it shall never be purged And the Reasons of this are First Because any one sin loved unrepented of damneth as well as many by the rule of S. James Chap. II. 10 11. For whosoever shall keep the whole Law and yet offend in one point he is guilty of all For he that said Do not commit adultery said also Do not kill Now if thou commit no adultery yet if thou kill thou art become a Transgressor of the Law Secondly Because the other World is a World of Eternity and in Eternity there is no change He that goes sinful into that can never be changed Thirdly Because it is impiety to make any thing sharer with the Blood and Grace of Christ in mans Salvation It is said We are saved by his Blood and by his Grace There needs no Purgatory sire unless these were weak and insufficient Object But is it possible any one should dye without some sin sticking to him Original sin sticks It may be a man has forgot some actual sin to repent of it it may be there is some impatience upon him his heart may fly out into passion never without infirmities Answer I. Let me question Durst any dye with any sin sticking on him Thou bearest malice darest thou dye so Thou art proud covetous darest thou dye so Who is so little taught the Doctrine of Salvation as to put himself to such a venture At least who is not convinced of the danger
buried And in Hell he lift up his Eyes being in torment c. Both suddainly disposed of the one to Heaven the other to Hell So we may take example from the two Thieves on the Cross the good Thief went presently to Paradise and the bad to his place and both these to Hades the word in the Creed Christ commends his Soul into his Fathers hands and it went into the hands of God What to do For God to dispose of it And how think you God would dispose of the Soul of Christ The Schools question whether Christ merited Salvation pro se for himself because the reason of the question is whether he set himself to merit pro se Did he or did he not the Soul of Christ after so holy a life and death could not but go to Salvation For what had the Soul of Christ now to do more towards mans Salvation and what could be done more towards its own Now having done all this what had the Soul of Christ to do more but to go to its rest till it be put again into its Body for the raising of that As the Scripture tells us holy Souls go to rest till at the last day they must meet their Bodies and then both shall rest together This passage of our Saviours Soul to Heaven upon his death is called his going to Hades the World of Souls and the place of holy Souls a place invisible to mortal Eyes which though it seems harshly expressed He descended into Hell yet must be interpreted from the Greek expression in this sense And the Phrase in the Greek teacheth that the Soul sleepeth not with the Body stayeth not here on Earth where the Body doth but hath a life when the Body is dead and goeth into another World to have a living or dying life Christs Soul to be separate but thirty six hours and yet it doth not stay and sleep with the Body but takes wing and flies into another World The Sadducee that thought the Soul died with the Body little considered what the nature of the Soul was Christian dost thou consider it Dost thou know what it is No I cannot see it But I may say as it is Rom. I. 20. The invisible things of God are clearly seen being understood by the things that are made So the invisible things of the Soul i. e. its spiritualness and immortality may be seen by the things it acts Prov. XX. 27. The Spirit of a man is the candle of the Lord. It s the Lords candle like that in the Tabernacle that never went out but was drest Morning and Evening and kept burning continually It is the Lords candle Searching all the inward parts of the Belly that is able to acquaint man with himself with his conscience his thoughts affections A candle that searcheth the things of nature looketh into the things of God Compare this Spirit with the Spirit of a Beast a Swine an Ox the acting of the Soul of Man in Wisdom Learning Contrivance with the acting of a Brute and then guess what is the nature of the Soul And if it be so active in the Body when fettred in flesh what think you it will be when loosed out And that it will be one day and go into another World not to be at its own liberty there but it goes to God to dispose of it and so he doth to Heaven or Hell Go away then with this meditation in thy bosom and keep it there My Soul must certainly one day go into the hands of God to receive her due reward FINIS A Chorographical Table OF THE Several Places contained and described in the Two Volumes of Dr. LIGHTFOOTS Works By Iohn Williams THe Jewish Writers divide the World into the Land of Israel and without the Land Vol. II. Pag. 1. The Land of Israel first called the Land of the Hebrews then Canaan and Palestine c. may be considered as to its length and breadth v. II. p. 327. The length of it is said in Scripture to be from Dan to Beersheba and from the entring in of Hamath North to the Sea of the Plain or Dead Sea South v. I. p. 90. v. II. p. 44 The Jews do reckon it from the Mountains of Amana or the upper Tarnegola which is at the neck of Anti-Libanus to the River of Egypt v. II. p. 3 62 517 Others do measure it by the Coast and if Phaenicia be included then from Sidon to Rhinocorura or the River of Egypt is 232 miles according to Antoninus But if Phaenicia be excluded then from the South bounds of that to Rhinocorura are 189 miles according to Pliny v. II. p. 10 322 The breadth of the Land within Jordan is not always the same since the Seas bounding on all sides here the Mediterranean there those of Sodom Genesaret and Samochonitis with the River Jordan cannot but make the space very unequal by their various Windings But if we take the measure of it from the Bay of Gaza to the Shoar of the Dead Sea it is upward of 50 miles and if we extend it also beyond Jordan then from Gaza to Pâ—tra the Metropolis of Moab is 110 miles as may be computed from Ptolomy and Pliny v. II. p. 320 321 The Jews do say That the Land of Israel contained a Square of Four hundred Parsae a Parsa is four miles which make 1600 miles v. II. p. 318 And they have a Tradition and not amiss that the utmost Bounds of the Land of Israel including the Land beyond Jordan was within three days Journey of Jerusalem v. II. p. 319. Sometimes the Land of Israel is bounded with Euphrates East as indeed the Holy Scriptures do and contiguous with Mesopotamia the River only between v. II. p. 365 The several Divisions of the Land It was anciently divided according to the People and Nations that inhabited it viz. the Canaanites Perizzites c. Vol. II. p. 202 328 When first possess'd by the Children of Israel it was parted among the twelve Tribes and upon the Division of the ten Tribes they were known by the two Names of Judab and Israel But after their return from Babylon it was divided by the Jews into Judea Galilee and the Land beyond Jordan or Peraea excluding Samaria To which if we add Idumea then was Palestine divided into five Countries viz. Idumea Judea Samaria Galilee and the Country beyond Jordan Vol. I. Pag. 282 â—64 Vol. II. Pag. 4 61. There was also an Imperial Division of it viz. 1. Into Palestine more especially so called the Head of which was Caesarea 2. Palestine the second the Head of which was Jerusalem And 3. Palestine called Salutaris or the Healthful which its likely was the same with Idumea the less the Head of which may be supposed to be Gaza Asâ—alon or Elâ—utheropolis v. II. p. 293. A. ABel Abila are one and the same the Hebrew Abel being according to the Greek Termination Abila or Abella There were many places of that name Vol. II.
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
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
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
of some delicate niceness VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above three hundred pence I. THE prizes of such precious oyntments as it seems in Pliny were commonly known For thus he f f f f f f Lib. XII c. 1◠The price of Costus is XVI pounds The price of Spike Nard is XC pounds The Leaves have made a difference in the value From the broadness of them it is called Hadrospherum with greater Leaves it is worth X xxx that is thirty pence That with a lesser leaf is called Mesopherum it is sold at X lx sixty pence The most esteemed is that called Microspherum having the least leafe and the price of it is X lxxv seventy five pence And elsewhere g g g g g g Cap. 20. To these the merchants have added that which they call Daphnois surnamed Isocinnamon and they make the price of it to be CCC 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three hundred pence See more there II. It is not easie to reduce this sum of three hundred pence to its proper value partly because a peny was twofold a silver peny and a gold one partly because there was a double value and estimation of mony namely that of Jerusalem and that of Tyre as we observed before Let these be silver which we believe which are of much less value than gold and let them be Jerusalem pence which we also believe which are cheaper than the Tyrian yet they plainly speak the great wealth of Magdalen who poured out an oyntment of such a value when before she had spent some such other Which brings to my mind those things which are spoken by the Masters concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The box of spices which the husband was bound to give the wife according to the proportion of her dowry h h h h h h Bab. Chetub fol. 66. 2. But this is not spoken saith Rabh Ishai but of Jerusalem people There is an example of a daughter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicodemus ben Gorion to whom the Wise men appoynted four hundred crowns of gold for a chest of spices for one day She said to them I wish you may so appoynt for their daughters and they answered after her Amen The Gloss is The husband was to give to his wife ten Zuzees for every Manah which she brought with her to buy spices with which she used to wash her self c. Behold a most wealthy woman of Jerusalem daughter of Nicodemus in the contract and instrument of whose marriage was written A thousand thousand gold pence out of the house of her Father besides those she had out of the house of her Father in-Law whom yet you have in the same story reduced to that extream poverty that she picked up barly corns for her food out of the cattles dung VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ye have the poor always with you SAmuel i i i i i i Bab. Schabb. fol. 63. 1. saith There is no difference between this world and the days of the Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anless in regard of the affliction of the Heathen kingdoms as it is said A poor man shall not be wanting out of the midst of the earth Deut. XV. 11. Observe a Jew cofessing that there shall be poor men even in the days of the Messias Which how it agrees with their received opinion of the pompous kingdom of the Messias let him look to it R. Solomon and Aben Ezra write If thou shalt obey the words of the Lord there shall not be a poor man in thee but thou wilt not obey therefore a poor man shall never be wanting Upon this received reason of the thing confess also O Samuel that there shall be disobedient persons in the days of the Messias which indeed when the true Messias came proved too too true in thy Nation VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And on the first day of unleavened bread SO Matth. Chap. XXVI 17. and Luke Chap. XXII 7. And now let them tell me who think that Christ indeed kept his Passover the fourteenth day but the Jews not before the fifteenth because this year their Passover was transferred unto the fifteenth day by reason of the following Sabbath Let them tell me I say whether the Evangelists speak according to the day prescribed by Moses or according to the day prescribed by the Masters of the Traditions and used by the Nation If according to Moses then the fifteenth day was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of Unleavened bread Exod. XII 15 18. But if according to the manner of the Nation then it was the fourteenth And whether the Evangelists speak according to this custom let us enquire briefly Sometime indeed the whole seven days feast was transferred to another month and that not only from that Law Numb IX but from other causes also concerning which see the places quoted in the margin l l l l l l Hieros in Maasar Sheni fol. 56. 3. Maimon in Kiddush Hodesh cap 4. But when the time appointed for the feast occurred the Lamb was always slain on the fourteenth day I. Let us begin with a story where an occasion occurs not very unlike that for which they of whom we spake think the Passover this year was transferred namely because of the following Sabbath The story is this m m m m m m Hieros Pisachin fol. 33. 1. After the death of Shemaiah and Abtalion the sons of Betyra obtained the chief place Hillel went up from Babylon to enquire concerning three doubts When he was now at Jerusalem and the fourteenth day of the first month fell out on the Sabbath observe that it appeared not to the sons of Betyra whether the Passover drove off the Sabbath or no. Which when Hillel had determined in many words and had added moreover that he had learnt this from Shemaiah and Abtalion they laid down their authority and made Hillel president When they had chosen him President he derided them saying What need have you of this Babylonian Did you not serve the two chief Men of the world Shemaiah and Abtalion who sat among you These things which are already said make enough to our purpose but with the Readers leave let us add the whole story While he thus scoffed at them he forgat a Tradition For they said What is to be done with the people if they bring not their knives He answered I have heard this tradition but I have forgot But let them alone for although they are not Prophets they are Prophets sons Presently every one whose Passover was a Lamb stuck his knife into the fleece of it and whose Passover was a Kid hung his knife upon the horns of it And now let the impartial Reader judge between the reason which is given for the transferring the Passover this year unto the fifteenth day namely because of the Sabbath following that they might not be forced to abstain from
Text agrees with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He finisht his work on the sixth day c. You will say the Greek Version translated according to the Samaritan Text. I say the Samaritan Text was framed according to this Greek Version Who shall determine this matter between us That which goes current amongst the Jews makes for me viz. that this alteration was made by the Seventy two h h h h h h Megill fol. 9. 1. Massech Sopher cap. 1. But be it all one which followeth the other in this agreement we next produce in the same Chapter Gen. II. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord God had formed out of the ground The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord God formed as yet out of the ground The Samaritan Text agrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will not enquire here which follows which but we rather complain of the boldness of both the one to add the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yet which seems to perswade us that God after he had created Adam and Eve did over and above create something anew which as yet to me is a thing unheard of and to whom is it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there is no resurrection In my notes upon Matth. III. 9. I take notice out of the Gloss upon Bab. Beracoth if he be of any credit that there were Hereticks even in the days of Ezra who said that there is no world but this which indeed falls in with Sadducism though the name of Sadducee was not known then nor a long time after But as to their Heresie when they first sprung up they seem principally and in the first place to have denyed the immortality of the Soul and so by consequence the resurrection of the body I know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Jewish Writers is taken infinite times for the Resurrection from the dead but it is very often taken also for the life of the dead So as the one denotes the resurrection of the body the other the immortality of the Soul In the beginning of the Talmudick Chapter Helec where there is a discourse on purpose concerning the life of the world to come they collect several arguments to prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life of the dead out of the Law for so let me render it here rather than the resurrection of the dead And the reason of it we may judge from that one agrument which they bring instead of many others viz. i i i i i i Sanhedr fol. 90. 2. Some do say that it is proved out of this Scripture He saith unto them But ye did cleave unto the Lord your God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are alive every one of you this day Deut. IV. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is plain that you are now alive when Moses speaks these things but he means this that in the day wherein all the world is dead ye shall live That is ye also though dead shall live which rather speaks out the immortality of the Soul after death than the resurrection of the body So our Saviours answer to the Sadducees Matth. XXII 31 32. from those words I am the God of Abraham c. is fitted directly to confute their opinion against the immortality of the Soul but it little either plainly or directly so proves the resurrection of the body but that the Sadducees might cavil at that way of proof And in that saying of the Sadducees themselves concerning the labourer working all the day and not receiving his wages at night there is a plain intimation that they especially considered of the state of the Soul after death and the non-resurrection of the body by consequence Let the words therefore be taken in this sense The Sadducees say Souls are not immortal and that there are neither Angels nor Spirits and then the twofold branch which our sacred Historian speaks of will the more clearly appear when he saith but the Pharisees confess both It is doubtful from the words of Josephus whether the Essenes acknowledge the resurrection of the body when in the mean time they did most heartily own the immortality of the Soul k k k k k k Iâ—s de excidâ— lib. 2. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This opinion prevails amongst them that the body indeed is corruptible and the matter of it doth not endure but Souls endure for ever immortal So that the question chiefly is concerned about the Souls Imortality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither Angel nor Spirit They deny that the soul is immortal and they deny any spirits in the mean time perhaps not denying God to be a Spirit and that there is a Spirit of God mentioned Gen. I. 2. And it is a question whether they took not the occasion of their opinion from that deep silence they observe in Moses concerning the Creation of Angels or Spirits or from something else There is frequent mention in him of the apparitions of Angels and what can the Sadducee say to this Think you the Samaritans were Sadducees If so it is very observable that the Samaritan Interpreter doth once and again render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels So Gen. III. 5. Ye shall be as Elohim Samar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall be as Angels Chap. V. 1. In the similitude of God Samar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the similitude of Angels So also Chap. IX 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the similitude of Angels And whereever there is mention of Angels in the Hebrew Text the Samaritan Text retains the word Angels too Did not the Sadducees believe there were Angels once but their very being was for ever vanisht that they vanisht with Moses and were no more Did they believe that the soul of Moses was mortal and perisht with his body and that the Angels died with him otherwise I know not by what art or wit they could evade what they meet with in the Books of Moses concerning Angels that especially in Gen. XXXII 1. You will say perhaps that by Angels might be meant good motions and affections of the mind The Pharisees themselves do sometimes call evil affections by the name of Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil affection is Satan But they do not call good affections Angels nor can ye your selves apply that passage so The Angels of God met him and he called the name of that place Mahanaim i. e. two Camps or two hosts One of those Camps consisted of the multitude of his own family and will you have the other to consist of good affections If the Sadducees should grant that Angels were ever created Moses not mentioning their Creation in his History I should think they acknowledged the being of Angels in the same sense that we do in the whole story of the Pentateuch but that they conceived that after the History of
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
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