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
couples for breed and the odd one for Adams sacrifice upon his fall but of unclean only one couple for the propagation of the kind Vers. 26. Man created by the Trinity about the third hour of the day or nine of the clock in the morning CHAP. II. The three first verses that treat of the institution of the Sabbath are according to their proper Order of time to be taken in at the end of the third chapter Vers. 4. c. On the morning of the sixth day a mist that had gone up from the Earth fell down upon it again in rain or dew and watered the Earth with which watering the trees and plants budded to maturity in a trice this dew being as a natural cause thereof yet the effect being withal exceeding supernatural because â—o speedy Vers. 7. Of the dust of the Earth thus watered God created the body of man and to this the Psalmist alludeth The dew of thy youth Psal. 110. 3. And into that Earth so prepared he breatheth the Spirit of Life and Grace Ephes. 4. 24. Vers. 10. Eden watered by a river that overflowed it once a year after the manner of Nilus and Jordan Chap. 13. 10. To Adam thus created and made Lord of the creature the Lord himself bringeth the creatures to receive their names which he giveth to them agreeable to their natures and that at the first sight shewing at once his dominion over them and his wisdom among them all he seeth no fit match for himself but by seeing every one of them mated and that they came before him by pairs he is brought to be sensible of his own want of a fellow which thereupon God provideth for him out of his own body of a rib which part of him might best be spared And thus the Creation endeth in the making of the woman CHAP. III. The woman thinking it had been a good Angel that spake in the trunk of the Serpent she entreth communication with the Devil who perceiving her both to add and to diminish to and from the Commandment that was given them groweth the more impudent to tempt and seduceth her by the lust of the flesh and the lust of the eyes and the pride of life as 1 John 2. 16. And she perswadeth her husband and so they both are fallen on the very same day that they are created Gen. 9. 1 2 3. Psal. 49. 12. Christ is promised before the man and the woman are censured and they are questioned also before they be sentenced but so was not Satan for God had mercy in store for them but none for him The curse is not upon man himself but upon the Earth to teach him to set his affections on things above and not on the cursed ground and not to look for an earthly Kingdom of Christ on this Earth which the Lord hath cursed Adam apprehendeth and layeth hold upon the promise by Faith and in evidence of this his faith he calleth his wives name Eve or Life because she was to be the mother of Christ according to the flesh by whom life should come and of all believers that by faith should live in him for an outward sign and seal of this his Faith and for a further and more lively expression of the same God teacheth him the rite of sacrifice to lay Christ dying before his eyes in a visible figure And with the skins of the sacrificed beasts God teacheth him and his wife to cloath their bodies And thus the first thing that dieth in the world is Christ in a figure At the end of this third chapter imagine the three first verses of Chap. 2. concerning the Sabbath to be observed to come in and suppose the texture of the story to lye thus Adam thus fallen censured recovered instructed and expelled Eden on the sixth day the next day following he by Gods appointment keepeth for a Sabbath or an holy rest and spendeth it only in divine duties Now the reason why it standeth in the place where it doth Chap. 2. Is partly because Moses would lay the seven days or the first week of the world altogether without interposition and partly because he would shew by setting it before Adams fall that had he persisted in innocency yet must he have observed a Sabbath The seventh day or Sabbath is not bounded in the Text with the same limits that the other days are for it is not said of it as it was of them The Evening and the Morning were the seventh day because a time should come when it should have a new beginning and end and though to the Jews it was from Even to Even yet from the beginning it was not so expressed CHAP. IV. Cain and Abel twins of one birth and first was born he that was natural and after he that was spiritual The faith of Abel appeared in the very materials of his sacrifice it being of slain beasts and so a representation of the death of Christ for this it is fired from Heaven and Cain's is not though his dry ears of Corn were materials far more combustible Cain and Abel were both their own Priests for it cannot be proved that Sacrifices were ever offered but upon emergent occasions till the Law fixed it for a common service and he that had such an occasion had liberty to be his own Priest even under the Law as it appeareth by Gedeon Manoah c. and then much more was that liberty before The word Sin in vers 7. seemeth rather to signifie an offering or attonment for sin than punishment For first God cometh not to deject Cain lower than he was but to raise him from his dejection as it appeareth both by his deigning to give him an Oracle from Heaven and also by the words wherewith he beginneth Secondly If the words Sin lieth at the door intend suddain Judgment ready to devour him what dependance can the words following have with these If thou do not well thou shalt certainly be punished and thy brothers desire shall be subject to thee for this were to threaten poor Abel more or at least as much as Cain Thirdly The Original word Chateath as it signifies Sin so also doth it the sacrifice for sin as Hos. 4. 8. 2 Cor. 5. 21. And all along Leviticus and it was the custom according to which Moses speaketh as best known to lay the Sacrifice at the Sanctuary door Vers. 14. Cain sensible of his punishment though he was not of his sin beggeth of God that he might die to ease him of it Therefore let any one that findeth me kill me but this God denyeth to him reserving him to a lingring punishment and Cain being assured of long life giveth himself to all sensuality to sweeten it as much as he can and this is the way of Cain Jud. vers 11. Vers. 23. Lamech in horrour of Conscience for his Polygamy which now began to be examplary to the general corruption of the world acknowledgeth his sin seventy times greater than
saith that the dispersed preached to the Jews only of which I believe these Countries afforded a very small number And 2. the legend saith that Mary Magdalen Martha and Joseph of Arimathea and others were the travailers who where they had a calling to the ministery is yet to seek These persons and others with them are driven by the blast of a common report to Marseils in France Aix in Provence Glasenbury in England and I know not whither It would be sufficient to give the reader but some particulars of the Legend and then would he easily judge of the whole but it is not worth the labour It is more pertinent to consider who they are that the Evangelist meaneth and whose story he followeth when he saith here they were all scattered and in Chap. 11. 19. that they travailed as far as Phenice c. Certainly it cannot be meant of the whole Church of Jerusalem or of all the members of it which were now many thousands but of the 108. that were of the Presbtery or society with the Apostles For 1. The Evangelist setteth himself to follow the story of the hundred and twenty from the very beginning of the book and he keeps to it still 2. By instancing so suddenly in Philip he sheweth what kind of men he meaneth when he saith they were all scattered 3. He saith they went every where preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is never used but of Preachers by function 4. Persecution would far sooner look after the Preachers than the common members 5. There were common members at Jerusalem while Paul stayed there vers 3. and yet the all that the Evangelist meaneth were scattered before Vers. 5. To the City of Samaria Samaria here and in otherplaces in the new Testament is not the name of a City but of the Country And so is Luke to be understood here Philip came down to the City of Samaria that is to the Metropolis of that Country which indeed was Sychem and so saith Josephus Antiq. lib. 11. cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Samaritans had then Sichem for their Metropolis And in the same Chapter he saith again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which his Latine interpreter hath rendred thus Illis Samaritis dicentibus Hebraeos quidem se esse sed Sichimitas vocari a Sidoniis which translation how true it is and whether Josephus mean not that the Samaritans said that they were indeed Hebrews but were called Sidonians that dwelt at Sichem and whether in that story they call not themselves so for advantage let the learned censure This City John the Evangelist calleth Sychar instead of Sychem Joh. 4. 5. not that the text is there corrupted as some have held but that the Jews seem to have pronounced the word so corruptly in derision of the Samaritans to whom they were bitter enemies For by this name they reviled them for drunkards for so the word signifieth and this taunt seemeth to have been taken up from Esay 28. 1. woe to the drunkards of Ephraim of which Sichem was the chief City Vers. 6. And the people gave heed c. §. 3. Samaria converted Our Saviour gave it in lesson to his disciples both by precept and his own example that they should preach first in Jerusalem then in Judaea and then in Samaria For so did he himself Joh. 1. and 2. and 4. So commanded he them to do Acts 1. 8. and so do they now Act. 8. Philip one of the seven travailing in the common affliction and in preaching the Gospel as the rest of the 108. did being backed with this warrant of his master goeth down to Samaria and preacheth there though they were enemies to the Jews It was but three years or little more since Christ had been there among them himself Joh. 4. and whether it were the good remembrance of what he had taught them then or the extraordinary hand of God with what was delivered now or both together such effect have Philips doctrine and miracles that the City for the general doth believe and in baptized Vers. 13. Simon himself believed §. 4. Simon Magus He who had long caused the people to wonder at his miraculous delusion is now himself amazed at Philips real miracles But conceiving that he had wrought them by a Magical faculty above his own and desiring to fish and get the trick out of him he insinuateth himself the more nearly into his company by taking on him to believe so that he is baptized for any other belief of Simon Magus is not imaginable For when he saw that Peter and John exceeded Philip as he thought Philip did exceed himself for to Apostles only belonged to bestow the Holy Ghost the whole venome and mischief of his heart brake forth at once first by offering mony for the same Apostolical power and then in a scornful intreaty of the Apostles to pray for him when they advised him to repent and pray for so should I understand his words Vers. 24. Pray ye to the Lord for me for an Ironical taunt and finally by open Heresie and opposal of the Gospel He had a whore which he led about with him was called Helena or as some will have it Selene of Tyrus Of whom if we understand Rev. 2. 20. which speaketh of Jezabel that called her self a Prophetess it would not be unconsonant for as Simon like Ahab was of Samaria so Helena like Jezable was of Tyre Nor were there doctrines much different for the one seduced men to commit fornication and to eat things sacrificed to Idols and the other taught them to do what they would and not to fear the threats of the Law for that they should be saved by the grace of Simon Many such monsters of Doctrine and Hydra's of opinion did this Lerna of Heresie breed and this firstborn of Satan vomit forth As these that in Judea he was the Son of God in Samaria the Father and in other Nations the Holy Ghost That Helena bred Angels and Angels made the world That he himself came down from Heaven for his Helena and that she was the lost sheep mentioned in the Gospel and that she was that Helena that occasioned the destruction of Troy And a great deal more of such hideous and blasphemous matter recorded by Irenius Epiphanius Augustine Philastrius and others Histories have traced this Magical wretch from Samaria to Rome and there have brought Simon Peter and him contending before Nero in working of miracles and Peter bringing him to harm and shame which shall be tried in its proper place § 5. The Holy Ghost given vers 17. The Apostles at Jerusalem hearing the glad tydings of the conversion of Samaria send down unto them Peter and John And why these two rather than any other of the twelve is not so easie to resolve as it is ready to observe that if in this imployment there was any sign of Primacy John was sharer of it as well as Peter Being come they pray and
out of the Hebrew Text. The Duty of this Interpreter and the Rules of his duty you may read at large in the k k k k k k Megill cap. 4. Maimon in Tephillah cap. 12. c. Massecheth Sopherim cap. 10. c. and elsewhere Talmud The use of such an Interpreter they think was drawn down to them from the times of Ezra and not without good reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Hieros Megill fol. 74. 4. And they read in the book of the Law That was the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Explaining That was the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And added the meaning They are the accents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they understood the Text. That was the Masoreth See Nehem. VIII 8. see also Buxtorph's Tiberias Chap. VIII 5. We do not readily know who to name for the ninth and tenth of this last Three Let us suppose them to be the Master of the Divinity School and his Interpreter of whom we shall have a fuller occasion of enquiry And thus much concerning the heads of the Synagogue that learned Decemvirate which was also the representative body of the Synagogue III. The days wherein they met together in the Synagogue were the Sabbath and the second day and the fift of every week Of the Sabbath there is no question They refer the appointment of the second and fift days to Ezra m m m m m m Hieros Megill fol. 75. 1. Bab. Bava kama fol. 82. 1. Ezra say they decreed ten decrees He appointed the publick reading of the Law in the second and fift days of the week Also on the Sabbath at the time of the sacrifice He appointed washing to those that had the Gonorrhea He appointed the Session of the Judges in Cities on the second and fift days of the week c. Hence perhaps it will appear in what sense that is to be understood Act. XIII 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gentiles besought that these words might be preached to them the next Sabbath or the Sabbath between that is on the days of that intervening week wherein they met together in the Synagogue IV. Synagogues were antiently builded in fields n n n n n n Bab. Beracoth fol. 2. 1. To the evening recital of the Phylacteries are to be added two Prayers going before and two following after Where the Gloss thus The Rabbins instituted that prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might retain their collegues in the Synagogue And this certainly respected their Synagogues at that time because they were situated in the fields where they might be in danger And so o o o o o o Fol. 69. 3. Rabbenu Asher upon the same Tract Antiently their Synagogues were in fields therefore they were affraid to tarry there until the Evening prayers were ended It was therefore appointed that they should recite some verses in which a short sum of all the eighteen prayers had been compacted after which that prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be recited But the following times brought back their Synagogues for the most part into the Cities and provision was made by sharp Canons that a Synagogue should be built in the highest place of the City and that no house should be built higher than it V. The like Provision was made that every one at the stated times of prayer should frequent the Synagogue p p p p p p Maim in Tephill cap. 8. God does not refuse the prayers although sinners are mingled there Therefore it is necessary that a man associate himself with the Congregation and that he pray not alone when an opportunity is given of praying with the Congregation Let every one therefore come Morning and Evening to the Synagogue And q q q q q q Chap. 6. It is forbidden to pass by the Synagogue in the time of prayer unless a man carry some burden upon his back or unless there be more Synagogues in the same City for then it may be judged that he goes to another or unless there be two doors in the Synagogue for it may be judged that he passed by one to go in at another But if he carry his Phylacteries upon his head then it is allowed him to pass by because they bear him witness that he is not unmindful of the Law These things are taken out of the u Babylonian Talmud Where these are also added The Holy Blessed r Beracoth fol. 8. 1. One saith whosoever employeth himself in the study of the Law and in the returning of mercy and whosoever prays with the Synagogue I account concerning him as if he redeemed me and my sons from the Nations of the World And whosoever prays not with the Synagogue is called an ill Neighbour as it is said Thus saith the Lord of all my evil neighbours c. Jer. XII 14. VI. When they were met together in the Synagogue on the Sabbath day for this being observed there is no need to speak any thing of the other days the service being begun the Minister of the Church calls out seven whomsoever he pleases to call out to read the Law in their order First A Priest then a Levite if they were present and after these five Israelites Hence it is O young student in Hebrew learning that in some editions of the Hebrew Bible you see marked in the margin of the Pentateuch 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priest 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Levite 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fourth 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fifth 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sixth 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The seventh Denoting by these words the order of the Readers and measuring out hereby the portion read by each one Thus I suppose Christ was called out by the Angel of the Church of Nazareth IV. Luke 16. and reading according to the custom as a member of that Synagogue There is no need to mention that prayers were made publickly by the Angel of the Church for the whole Congregation and that the Congregation answered Amen â—o every prayer and it would be too much particularly to enumerate what those prayers were and to recite them It is known enough to all that Prayers and reading of the Law and the Prophets was the chief business in the Synagogue and that both were under the care of the Angel of the Synagogue But did not he or some body else make Sermons in the Synagogue I. There seemed to have been Catechizing of boys in the Synagogue Consider what that means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s s s s s s Bab. Bâ—rac fol. 17. 1. What is the privilege of Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This that their sons read in the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That their husbands recite in the School of the Doctors Where the Gloss thus The boys that were Scholars were
exercise his power and strength to the utmost of what he either could or would because he knew his Champion Christ was strong enough not only to bear his assaults but to overcome them III. He was to overcome not by his Divine power for how easie a matter were it for an omnipotent God to conquer the most potent created Being but his victory must be obtain'd by his obedience his righteousness and his holiness IV. Here then was the rise of that trouble and agony of Christs soul that he was presently to grapple with the utmost rage of the Devil the Divine power in the mean time suspending its activity and leaving him to manage the conflict with those weapons of obedience and righteousness only It was about this therefore that that petition of our Saviour and the answer from Heaven was concern'd which may be gather'd from what follows ver 31. Now shall the Prince of this world be cast out Now is my soul troubled saith he and what shall I say It is not convenient for me to desire to be saved from this hour for for this very purpose did I come that therefore which I would beg of thee O Father is that thou wouldst glorifie thy name thy promise thy decree against the Devil lest he should boast and insult The answer from Heaven to this prayer is I have already glorify'd my name in that victory thou formerly obtainedst over his temptations in the wilderness and I will glorifie my name again in the victory thou shalt have in this combat also Luk. IV. 13. When the Devil had ended all his temptations he departed from him for a season He went away baffled then but now he returns more insolent and much more to be conquer'd And thus now the third time by a witness and voice from Heaven was the Messiah honoured according to his Kingly office As he had been according to his Priestly office when he enter'd upon his Ministry at his Baptism Mat. III. 17. and according to his Prophetick office when he was declar'd to be him that was to be heard Mat. XVII 5. compared with Deut. XVIII 15. VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prince of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prince of this world a sort of phrase much us'd by the Jewish Writers and what they mean by it we may gather from such passages as these l l l l l l Sanbedr fol. 94. 1. When God was about to make Hezekiah the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Prince of the world to him O eternal Lord perform the desire of this just one Where the Gloss is The Prince of this world is the Angel into whose hands the whole world is delivered Who this should be the Masters tell out m m m m m m Bemidb. rabâ— fol. 277. 4. When the Law was deliver'd God brought the Angel of death and said unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole world is in thy power excepting this Nation only the Israelites which I have chosen for my self R. Eliezer the Son of R. Jose the Galilean saith The Angel of death said before the Holy blessed God I am made in the world in vain The Holy blessed God answered and said I have created thee that thou shouldst overlook 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nations of the world excepting this Nation over which thou hast no power l l l l l l Beresh rabb fol. 86. 4. If the Nations of the world should conspire against Israel the Holy blessed God saith to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Prince could not stand before Jacob c. Now the name of the Angel of Death amongst them is Samael m m m m m m Targ. Jonath in Gen. III. 6. And the Woman saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samael the Angel of death and she was afraid c. The places are infinite where this name occurs amongst the Rabbins and they account him the Prince of the Devils n n n n n n Ellâ—h haddâ—bharin rabba fol. 302. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wicked Angel Samael is the Prince of all Satans The Angel of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who hath the power of death that is the Devil Heb. II. 14. They call indeed Beelzebul the Prince of the Devils Matth. XII but that is under a very peculiar notion as I have shown in that place They conceive it to be Samael that deceived Eve So the Targumist before And so Pirke R. Eliezer o o o o o o Cap. 13. The Serpent what things soever he did and what words soever he uttered he did and uttered all from the suggestion of Samael Some of them conceive that it is he that wrastled with Jacob. Hence that which we have quoted already The Holy blessed God saith to the Nations of the World your Prince could not stand before him Your Prince that is the Prince of the Nations whom the Rabbins talk of as appearing to Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the shape of Archilatro or a chief Robber And R. Chaninah bar Chama saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was the Prince of Esau i. e. the Prince of Edom. Now the Prince of Edom was Samael p p p p p p Gloss in Maccoth fol. 12. 1. They have a fiction that the seventy Nations of the world were committed to the government of so many Angels they will hardly allow the Gentiles any good ones which opinion the Greek Version favours in Deut. XXXII 8. When the most high divided the Nations into seventy say they when he separated the Sons of Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He set the bounds of the Nations according to the number of the Angels of God Over these Princes they conceive one Monarch above them all and that is Samael the Angel of Death the Arch-Devil Our Saviour therefore speaks after their common way when he calls the Devil the Prince of this World and the meaning of the phrase is made the more plain if we set it in opposition to that Prince whose Kingdom is not of this world that is the Prince of the world to come Consult Heb. II. 5. How far that Prince of the Nations of the world had exercised his tyranny amongst the Gentiles leading them captive into Sin and Perdition needs no explaining Our Saviour therefore observing at this time some of the Greek that is the Gentiles pressing hard to see him he joyfully declares that the time is coming on apace wherein this Prince must be unseated from his throne and tyranny And I when I shall be lifted up upon the cross and by my death shall destroy him who hath the power of Death then will I draw all Nations out of his dominion and power after me VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have heard out of the Law OUT of the Law that is as the phrase is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the words
h h h h h h De Bell. Sacr. lib. 10. cap. 31. VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He will reprove the world of sin c. THE Holy Spirit had absented himself from that Nation now for the space of four hundred years or thereabout and therefore when he should be given and pour'd out in a way and in measures so very wonderful he could not but evince it to the world that Jesus was the true Messiah the Son of God who had so miraculously pour'd out the Holy Spirit amongst them and consequently could not but reprove and redargue the world of sin because they believed not in him VERS X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of righteousness c. THAT this righteousness here mention'd is to be understood of the righteousness of Christ hardly any but will readily enough grant but the question is what sort of righteousness of his is here meant whether his personal and inherent or his communicated and justifying righteousness we may say that both may be meant here I. Because he went to the Father it abundantly argu'd him a just and righteous person held under no guilt at all however condemn'd by men as a malefactor II. Because he pour'd out the Spirit it argu'd the merit of his righteousness for otherwise he could not in that manner have given the Holy Spirit And indeed that what is chiefly meant here is that righteousness of his by which we are justify'd this may perswade us that so many and so great things are spoken concerning it in the Holy Scriptures Isai. LVI 1. My Salvation is near to come and my righteousness to be revealed Dan. IX 29. To bring in everlasting righteousness Jer. XXIII 6. This is his name by which he shall be called THE LORD OUR RIGHTEOUSNESS And in the Epistles of the Apostles especially those of St. Paul this righteousness is frequently and highly celebrated seeming indeed the main and principal subject of the Doctrines of the Gospel In the stead of many others let this serve for all Rom. I. 17. For therein viz. in the Gospel is the righteousness of God reveal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from faith to faith which words may be a good Comment upon the foregoing Clause I. The Law teacheth faith that is that we believe in God But the Gospel directs us to proceed from faith to faith viz. from faith in God to faith in Christ for true and saving faith is not a meer naked recumbency immediately upon God which faith the Jews were wont to profess but faith in God by the mediation of faith in Christ. II. In the Law the righteousness of God was reveal'd condemning but in the Gospel it was reveal'd justifying the sinner And this is the great mystery of the Gospel that sinnes are justify'd not only through the grace and meer compassion and mercy of God but through Divine justice and righteousness too that is through the righteousness of Christ who is Jehovah the Lord our righteousness And the Spirit of Truth when he came he did reprove and instruct the world concerning these two great articles of faith wherein the Jews had so mischievously deceiv'd themselves that is concerning true saving faith faith in Christ and also concerning the manner or formal cause of Justification viz. the righteousness of Christ. But then how can we form the Argument I go unto the Father therefore the world shall be convinc'd of my justifying righteousness I. Let us consider that the expression I go unto the Father hath something more in it than I go to Heaven So that by this kind of phrase our Saviour seems to hint That work being now finisht for the doing of which my Father sent me into the world I am now returning to him again Now the work which Christ had to do for the Father was various The manifestation of the Father Preaching the Gospel vanquishing the enemies of God sin death and the Devil but the main and chief of all and upon which all the rest did depend was that he might perform a perfect obedience or obediential righteousness to God God had created man that he might obey his Maker which when he did not do but being led away by the Devil grew disobedient where was the Creator's glory The Devil triumphs that the whole humane race in Adam had kickt against God prov'd a rebel and warr'd under the banners of Satan It was necessary therefore that Christ clothing himself in the humane nature should come into the world and vindicate the glory of God by performing an intire obedience due from mankind and worthy of his Maker He did what weigh'd down for all the disobedience of all mankind I may say of the Devils too for his obedience was infinite He fulfilled a righteousness by which sinners might be justify'd which answer'd that justice that would have condemned them for the righteousness was infinite This was the great business he had to do in this world to pay such an obedience and to fulfill such a righteousness and this righteousness is the principal and noble theme and subject of the Evangelical Doctrine Rom. I. 17. of this the world must primarily and of necessity be convinc'd and instructed to the glory of him that justifieth and the declaration of the true Doctrine of Justification And this rightequsness of his was abundantly evidenced by his going to the Father because he could not have been receiv'd there if he had not fully accomplisht that work for which he had been sent II. It is added not without reason and ye see me no more i. e. Although you are my nearest and dearest friends yet you shall no more enjoy my presence on earth by which may be evinced that you shall partake of my merits especially when the world shall see you enricht so gloriously with the gifts of my Spirit VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of judgment because the Prince c. IT is well known that the Prince of this world was judged when our Saviour overcame him by the obedience of his death Heb. II. 14. and the first instance of that judgment and victory was when he arose from the dead the next was when he loos'd the Gentiles out of the chains and bondage of Satan by the Gospel and bound him himself Revel XX. 1 2. which place will be a very good Comment upon this passage And both do plainly enough evince that Christ will be capable of judging the whole world viz. all those that believe not on him when he hath already judg'd the Prince of this world This may call to mind the Jewish opinion concerning the judgment that should be exercis'd under the Messiah that he should not judg Israel at all but the Gentiles only nay that the Jews were themselves rather to judg the Gentiles than that they were to be judg'd But he that hath judg'd the Prince of this world the author of all unbelief will also judg every unbeliever too VERS XII
it might induce him to do so Though indeed I think more generally it was his kindness for such Authors and his setled opinion of the Authentickness of every point and tittle of our modern Masoretical Copies of the Old Testament As p. 86. He observes that the Hebrew Text hath divinely omitted a letter in one word viz. the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth something as all Translations render it and written it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a blott to brand Gehazi for his villany in running after Naaman and desiring something from him in his Master Elisha's Name 2 Kings V. 20. As the observation is taken from R. Salomon in his Commentaries upon that place an Author much given to such Talmudical phansies so it is also founded upon a mistake For it is not written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Copies which our Polyglotte Bibles followed and in Athias edition all that I had at present to consult besides Buxtorfes Bibles with the Rabbinical Commentaries Here indeed it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason of which is I suppose the Masora's marginal note upon that word which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Aleph in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting according to the Commentary or explication of R. Salomon Jarchi It seems therefore only to be so written in the Copy which that Rabbi used and those who were pleased to follow him Besides that the word which signifies a blot is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and even this last is sometimes written with an Epenthetical Aleph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But enough of this trifle Such also is his conjecture pag. 129. concerning the reason of the transposition of the Hebrew letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Alphabetical Chapters of the Lamentations or rather of the verses which begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being set before those which begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew Alphabet is before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reason may be saith our Author to hint the Seventy years desolation of Jerusalem because the Hebrew letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands for the number Seventy If it were to denote any such thing it might as well have hinted Eighty years as Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the Numeral letter for Eighty Besides the Syriack and Arabick Versions there have retained their usual and natural order His note upon the extraordinary and unparalled punctation of the Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To us and to our children belong the revealed things Deut. XXIX 29. With points over every one of those letters nay with eleven points according to the Masora I say this is of the same nature It is saith he to give warning against curiosity in prying into Gods secrets and that we should content our selves with his revealed will But it is far more probable or certain that these things were the casual mistakes or crotchets of some transcribers His style also is often less proper sometimes Grammatically defective which is to be attributed to his perpetual converse with the Talmudists Rabbins and other Oriental Languages whose Genius is so extreamly different from that of the Western and to the want of reading Authors in our own Tongue being sufficiently employed with his own thoughts and compositions and sometimes perhaps to the singularity of his notions It may be observed also that he often differs much from many or all other Chronologers As in the time of Christs birth the time from Christs Baptism to his Death the two terms of Daniels seventy weeks or four hundred and ninety years In his account from the Flood to Abraham's Birth he differs sixty years from the generality of computists and that upon a different interpretation of Gen. XI 26. and proof that Abraham was not Terahs eldest son From whence it necessarily follows that where he agrees with others in the intermediate intervals as from Abraham's birth to the Promise to their going out of Aegypt to the building and destruction of the Temple c. he must assign these to different years of the World viz. sixty later than usual perhaps in some points he may have as good reason and proof as others of which let the Reader judge for I intend not in this place to dispute or decide any Chronological controversies which are numerous often operose and of little moment T is pity he finished not his Harmony upon the Evangelists and added not a fourth part or perhaps as many as are Printed But it may be the Bulk of them and the time they would take up to perform them as the rest are done he having by him other collections and designs might make him unwilling to go on He might also suppose that some other hand in time might add the rest in the like method So likewise his Commentaries on the Acts are imperfect they go no further than Chap. IX and the year of Christ 45. whereas the whole story reacheth to about the year of Christ 60. In the last place according to promise it is to be advised that all is not so well Printed as might be desired some numbers are not so accurately placed over against other As pag. 81. numb 24. of Baasha And pag. 81. The first of Jehoash should have been set two lines higher against the 15th of Jehoahaz Sometimes a Column and Name at the head of it is needless As pag. 49. Ahimelech Sometimes the Name in the top of the Column mistaken as pag. 50. Jair for Tolah and pag. 83. Ahab for Jehosaphat But such small things as these as they could not be easily prevented so they may easily be remedied by any one who will make use of the Chronology And as for other Errata's I hope they are not worth the pains of collecting or else are such as will be at first sight mended by an intelligent Reader The sheets being carefully corrected by a Reverend and worthy friend of mine in London of long study and great skill in this kind of Learning when I by the undeserved favour of my Superiours was called to an Honourable employment out of my own Country To conclude all As I doubt not but the serious and intelligent Reader in the perusal of this Volume will see abundant reason highly to esteem the great and profitable labours of the Pious and Learned Author so I hope he will be pleased kindly to accept my little care and pains in publishing it with decency and advantage and thereby endeavouring to contribute some small assistance to the study and understanding of the Holy Scriptures and consequently the Advancement of Piety together with the most useful knowledge in the World G. B. SOME ACCOUNT OF THE LIFE OF THE REVEREND and most LEARNED John Lightfoot D. D. THE exemplary Vertue and Industry of good Men hath
forty years old but by all this it appears he had read much and maturely digested his reading especially Jewish Learning Nay long before this he was an Author For he published his Erubhin or Miscellanies at seven and twenty years of age By the frequent quotations in which Book it appears that he had then read and studied even to a prodigy For he doth not only make use of divers Rabbinical and Cabbalistical Authors and of Latine Fathers but he seemed well versed in the Greek Fathers also as Clemens Alexandrinus Epiphanius Chrysostome c. well read in antient Greek prophane Historians and Philosophers and Poets Plutarch Plato Homer c. well seen in Books of History Ecclesiastical and prophane of our own Nation and in a word skilled in the modern Tongues as well as the Learned as is evident from his quotation of the Spanish Translation of the Bible and a Spanish Book And of what worth and value the Book it self was you may guess by the Censure that a Man of great Learning and Wisdom gave of it I mean that Worshipful person to whom he dedicated it his Patron Sir Rowland Cotton Who in a Letter to him upon the receit of the Book tells this young Author That he had read it over and that there were many rarities nothing so Vulgar that he needed to fear his Books entertainment unless it lapsed into the hands of an envious or stupid Dunce And that he joyed much in his proficiency IV. Some Remarks upon his Horae Hebraicae Talmudicae I Design not to give a particular account of his Works as they came forth something hath already been spoken of them his several Epistles before them will shew that only of his last pains that crowned all the rest I mean his Horae Hebraicae I would remark something and that is the universal approbation and applause they met with in the Learned World both at home and in forain parts When our Author had sent his Horae upon S. Mark to the great and profound Linguist Dr. Castel he calls it an unutterable obligation laid upon him that it was a learned and much longed for work and that it enriched his poor Library with an addition so excellent and delightful c. And upon the Doctors sending him his Horae upon St. John he writes thus I received last week by your appointment a gift auro quovis gemmisque contra non charum that all the riches of the Levant congested together cannot equal such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as will justly deserve to be enrolled among the very next Records to those of Infallibility And truly Sir all your rare discoveries of Celestial Verities seem to me to be at such above the reach either of doubt or hesitation And again Your Criticism of Bethabara and Bethany saith he is so native proper genuine and ingenious I no sooner read it but straitway said to my self Securus jurarem in Verba Magistri T is like all the other births of your blest Minerva And upon the edition of another of those pieces Mr. Bernard of S. Johns Oxon a Man of known learning worth and piety writes thus to him I most humbly thank you for the happy hours on the more copious Evangelist by which that most excellent part of Holy Scripture is finisht and compleatly expounded in the most proper and yet untrodden way God reward you both here and in the better World for this and the rest of your labours in this sort which posterity will admire and bless when they see them altogether Dr. Worthington another person of great judgment learning and goodness treats our Doctor with these words in a Letter wrote to him Feb. 166◠concerning the same subject I wish you length of life health vacancy and freedom for what remains I hope that you are still proceeding and are not weary in well doing though Books sell but little those that are able to buy less mind Books and those that would buy are less able having little to spare from what is necessary for their families But your labour will not be in vain in the Lord nor here neither The learned Men beyond the Seas had also an high value for these pieces let some of them speak for themselves Frederick Mieg son to a great Councellor of the Elector Palatine once brought up under Buxtorph in Hebrew and Rabbinical Studies and of whom he gives a high character thus writes to our Doctor from Paris 1664. concerning those precious Hours as he styles them and publick Labours Publicos enim labores non vereor appellare quos in publicum literarii Orbis commodum redundare nemo est qui ignoret And tells him besides that there were no learned Men as he knew on that side the Seas but did summis anhelitibus earnestly pant after his Hebrew and Talmudical Exercitations upon the first Epistle to the Corinthians which he had then ready for the Press And begs him in his own Name and in the Name of that love those Studies ut lucem non invideas scripto luce dignissimo neque illud intra privatos parietes consenescere sinas unde tantum imminet publico emolumentum That he would not envy it the light since it was so worthy of it nor suffer that to lie longer concealed within private walls whence so great profit would accrue to the publick In a Letter from Nicholas Hoboken Secretary to the Dutch Ambassador here in England written to Dr. Lightfoot in the year 1659. he acquaints him with the sense Gisbertus Voetius Professor of Divinity and a Man of great Name in Holland had of his Chorographical Century before his Horae upon S. Matthew namely That he had expressed to him the said Secretary the complacency that he took from those Geographical illustrations of his fetched out of the Talmudists ita tamen ut spe largiori frui desideret plura Lucubrationum ejusmodi tuarum videndi And if we should travail into France there we shall find a Man of as great fame as the other was in Holland and it may be of greater Learning I mean Monseir Le Moyn who in a Letter to Dr. Worthington Anno 1666. expressing the value he had of Dr. Lightfoots Books and among the rest of his sacred Chorography before S. Matthew he saith that his Library is proud of them But the judgment of the Venerable Buxtorph is instar omnium who in a Letter to Dr. Castel in the year 1664. earnestly desires to know what Dr. Lightfoot did and saith That by his Talmudick Hours he began greatly to love his Learning and Diligence and wished heartily to see more of them And in the year before that in a Letter to our Doctor himself he thus accosts him Ex quo Horas tuas Hebraicas Talmudicas in Matthaeum vidi legi coepi te amare pro merito aestimare Tantam enim in eis Talmudicae lectionis peritiam ad illustrationem SS literarum dexteritatem tantam etiam
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
Ismael 22 Isaac 8 league c. God had foretold Abraham of the Egyptian Abram 109 Ismael 23 Isaac 9 affliction and his affliction beginneth first by an Egyptian Abram 110 Ismael 24 Isaac 10 namely by Hagar and her son There is mention of Abram 111 Ismael 25 Isaac 11 a double space of his seeds sojourning in a land not Abram 112 Ismael 26 Isaac 12 theirs viz. 400 years Chap. 15. 13. which was from Abram 113 Ismael 27 Isaac 13 Ismaels mocking to their delivery out of Egypt and Abram 114 Ismael 28 Isaac 14 430 years Exod. 12. 40. which was from the promise Abram 115 Ismael 29 Isaac 15 given to Abram Gen. 17. 1. to their delivery Gal. 3. 17. Abram 116 Ismael 30 Isaac 16 Abraham consecrateth a grove at Beersheba that he Abram 117 Ismael 31 Isaac 17 might have hallowed wood for his sacrifices as well as holy fire see Chap. 21. 7. he had had fire from heaven at some time upon his sacrifice and he preserved it World 2126 Sem 568 Salah 433 Eber 403 Abram 118 Ismael 32 Isaac 18 SALAH or Shelah dieth being 433 years old read Gen. 11. 14 15. Abram 119 Ismael 33 Isaac 19 There is a good space of time passed over in silence Abram 120 Ismael 34 Isaac 20 concerning Isaac for from the time of Ismaels mocking Abram 121 Ismael 35 Isaac 21 which was at his fifth year till the time of his offering Abram 122 Ismael 36 Isaac 22 up in a figure which was at his thirty third as Abram 123 Ismael 37 Isaac 23 may be conceived there is no mention of him for as Abram 124 Ismael 38 Isaac 24 yet the story most especially followeth the Acts of Abraham Abram 125 Ismael 39 Isaac 25 Now it is very likely that as the offering up of Abram 126 Ismael 40 Isaac 26 Isaac was so plain and perfect a figure of the offering up Abram 127 Ismael 41 Isaac 27 of Christ in other things so also that these two things the Type and Antitype did agree in the time and that Isaac was offered when he was two and thirty years and an half old or three and thirty current which was the age Abraham 128 Ismael 42 Isaac 28 of our Saviour when he was crucified And the like concurrence Abraham 129 Ismael 43 Isaac 29 and circumstance of the time may be also well Abraham 130 Ismael 44 Isaac 30 conceived of Abel at his death who murdred by his brother Abraham 131 Ismael 45 Isaac 31 typified the same thing that Isaac did sacrificed by Abraham 132 Ismael 46 Isaac 32 his father CHAP. XXII Abraham 133 Ismael 47 Isaac 33 ISAAC probably offered up this year The mount Moriah Abraham 134 Ismael 48 Isaac 34 Ver. 2. the third day Ver. 4. His first bearing the Abraham 135 Ismael 49 Isaac 35 wood and then the wood bearing him Vers. 6 9. His Abraham 136 Ismael 50 Isaac 36 being bound hand and foot Vers. 9. do call us to remember such circumstances in the death of Christ. CHAP. XXIII World 2145 Sem 587 Eber 422 Abraham 137 Ismael 51 Isaac 37 SARAH dieth being 127 years old the only woman Abraham 138 Ismael 52 Isaac 38 whose age is recorded in Scripture A burial place is Abraham 139 Ismael 53 Isaac 39 the first land that Abraham hath in Canaan CHAP. XXIV XXV to Verse 7. and 1 CHRON. 1. Vers. 32 33. World 2148 Sem 590 Eber 425 Abraham 140 Ismael 54 Isaac 40 ISAAC is married to Rebeccah Abraham after Sarahs Abraham 141 Ismael 55 Isaac 41 death marrieth Keturah and hath divers children by Abraham 142 Ismael 56 Isaac 42 her those children when they come to age he sendeth Abraham 143 Ismael 57 Isaac 43 away into those countries beyond Jordan and in Arabia Abraham 144 Ismael 58 Isaac 44 which Kedarlaomer and the Kings with him had conquered Abraham 145 Ismael 59 Isaac 45 and by the conquest of them they descended to Abraham Abraham 146 Ismael 60 Isaac 46 There these sons of his grow into Nations and become continual Abraham 147 Ismael 61 Isaac 47 enemies to the seed of Israel Though Abraham were Abraham 148 Ismael 62 Isaac 48 very old at Sarahs death being 137 years old then yet is Abraham 149 Ismael 63 Isaac 49 he not past the strength of generation through the strength of that promise I will multiply thee c. The greatest wonder of Isaacs birth was that he was born of an old barren woman World 2158 Sem 600 Eber 435 Abraham 150 Ismael 64 Isaac 50 SEM dieth being 600 years old read Gen. 11. 11. the Abraham 151 Ismael 65 Isaac 51 same was Melchisedech the only man in the world greater Abraham 152 Ismael 66 Isaac 52 then Abraham For though Eber and Arphaxad and the Abraham 153 Ismael 67 Isaac 53 other Patriarchs had this dignity above Abraham that they Abraham 154 Ismael 68 Isaac 54 were his fathers yet he was dignified above them all in Abraham 155 Ismael 69 Isaac 55 this that he had the singular and glorious Promise made to Abraham 156 Ismael 70 Isaac 56 him which was not made to any of them but only Sem Abraham 157 Ismael 71 Isaac 57 Sem saw the two great miseries of the world the Flood Abraham 158 Ismael 72 Isaac 58 and the confusion of Tongues but he saw comfort in Abraham Abraham 159 Ismael 73 Isaac 59 and Isaac He lived as many years after Abraham came into the land of Canaan as Abraham was old when he came thither namely 75 years CHAP. XXV Ver. 11. and from Ver. 19. to the end World 2168 Eber 445 Abraham 160 Ismael 74 Isaac 60 JACOB and Esau born first he that was natural Abraham 161 Ismael 75 Isaac 61 Iacob 1 and then he that was spiritual These children Abraham 162 Ismael 75 Isaac 61 Iacob 2 strove in the womb and Rebeccah inquired after the Abraham 163 Ismael 77 Isaac 63 Iacob 3 cause and the Lord by an oracle it is like by Abrahams Abraham 164 Ismael 78 Isaac 64 Iacob 4 oracle at Beersheba resolves her of the difference of the Abraham 165 Ismael 79 Isaac 65 Iacob 5 children and of the Nations that should descend of Abraham 166 Ismael 80 Isaac 66 Iacob 6 them Esau is born all hairy over like a kid a strange Abraham 167 Ismael 81 Isaac 67 Iacob 7 birth and he is therefore named Esau that is Made Abraham 168 Ismael 82 Isaac 68 Iacob 8 for he had his beard and his pubes now even from the Abraham 169 Ismael 83 Isaac 69 Iacob 9 birth as if he had been a mature man The story is Abraham 170 Ismael 84 Isaac 70 Iacob 10 now to fall upon the acts of Isaac and Jacob and therefore in this Chapter it concludes the story of Abraham and Ismael reckoneth up the tearm of their lives and mentioneth their deaths by anticipation the Reader Abrah 171 Ismael 85 Isaac 71 Iacob 11 will readily reduce the Texts that mention these to Abrah
172 Ismael 86 Isaac 72 Iacob 12 their proper time it is most usual in Scripture thus Abrah 173 Ismael 87 Isaac 73 Iacob 13 to do in reckoning up mens ages as Genesis 5. and Abrah 174 Ismael 88 Isaac 74 Iacob 14 11. c. ABRAHAM dieth here read Gen. 25. vers 7 8 9 10. Isaac is of the very same age when Abraham dieth that Abraham was when the Promise came to him viz. seventy five years old The Promise now is come upon Isaac EBER dieth read Gen. 11. 17. He was the longest liver born since the Flood the father of the Hebrews and denominator of the Hebrew Tongue Religion staid in his family when all the world lost it beside and he liveth to see it gloriously setled in the families of Abraham and Isaac CHAP. XXVI THE time that Esau sold his birth-right and that Isaac went Ismael 98 Isaac 84 Iacob 24 to Gerar are both undated but it seemeth by Ismael 99 Isaac 85 Iacob 25 the Text that they were near together and that the famine Ismael 100 Isaac 86 Iacob 26 that caused Esau to part with his birth-right caused Isaac Ismael 101 Isaac 87 Iacob 27 to depart out of his own residence to go elsewhere to seek Ismael 102 Isaac 88 Iacob 28 for sustenance It appeareth that there was great scarcity of Ismael 103 Isaac 89 Iacob 29 victuals when Jacob is brought to his lentil pottage and Ismael 104 Isaac 90 Iacob 30 when Esau if he got not some of these pottage is like to Ismael 105 Isaac 91 Iacob 31 famish Many precious things were wrapped up in the Ismael 106 Isaac 92 Iacob 32 birth-right as the Priority the Promise the Priest-hood Ismael 107 Isaac 93 Iacob 33 and excellent priviledges and Esau for a mess of pottage Ismael 108 Isaac 94 Iacob 34 despiseth them all Compare this with Adams losing his Ismael 109 Isaac 95 Iacob 35 own and his posterities happiness for a morsel of meat Ismael 110 Isaac 96 Iacob 36 Isaac as his father had done denyeth his wife A Philistim Ismael 111 Isaac 97 Iacob 37 King sheweth here more conscience then he he prospereth Ismael 112 Isaac 98 Iacob 38 exceedingly in the land of the Philistims to the envy of the Ismael 113 Isaac 99 Iacob 39 inhabitants there World 2208 Ismael 114 Isaac 100 Iacob 40 ESAU marrieth Canaanitish wives a vexation to his Ismael 115 Isaac 101 Iacob 41 holy parents for this his impious Polygamy he is called a fornicator Ismael 116 Isaac 102 Iacob 42 Heb. 12. 16. for Polygamy is called fornication Ismael 117 Isaac 103 Iacob 43 or whoredom Hos. 4. 11. and upon this it seemeth that the Holy Ismael 118 Isaac 104 Iacob 44 Ghost giveth one of his wives the name of Adah the wife Ismael 119 Isaac 105 Iacob 45 of the first Polygamist in the world see Gen. 36. 2. and Gen. Ismael 120 Isaac 106 Iacob 46 4. 19. Esau here lay under a double offence namely for Polygamy Ismael 121 Isaac 107 Iacob 47 and for marrying in the stock of cursed Canaan Ismael 122 Isaac 108 Iacob 48 Polygamy in the men of the holy generation as Jacob David Ismael 123 Isaac 109 Iacob 49 and Solomon c. was of a more tolerable nature and Ismael 124 Isaac 110 Iacob 50 of more dispensableness because they sought to multiply Ismael 125 Isaac 111 Iacob 51 the holy seed which Esau was out of capacity to do Ismael 126 Isaac 112 Iacob 52 Was not Esau Jacobs brother saith the Lord Yet I loved Ismael 127 Isaac 113 Iacob 53 Jacob and hated Esau Mal. 1. ver 2 3. What shall we say then Ismael 128 Isaac 114 Iacob 54 Is there unrighteousness with God God forbid For he saith Ismael 129 Isaac 115 Iacob 55 to Moses I will have mercy on whom I will have mercy and I Ismael 130 Isaac 116 Iacob 56 will have compassion on whom I will have compassion Rom. 9. Ismael 131 Isaac 117 Iacob 57 14 15. Both the Prophet and the Apostle do rather take Ismael 132 Isaac 118 Iacob 58 their example for election and reprobation in Jacob and Ismael 133 Isaac 119 Iacob 59 Esau then in Cain and Abel at the beginning of the old Ismael 134 Isaac 120 Iacob 60 world or in Sem and Ham in the beginning of the new Ismael 135 Isaac 121 Iacob 61 partly because the free acting and disposing of God is the Ismael 136 Isaac 122 Iacob 62 better shewed in the contrary disposal of these two that were known to be born at one birth and partly because in Jacob there began to be a distinguished people from all the world and the foundation of a distinct visible Church laid and partly since both were born of parents under the Promise that the spiritual and temporal vertue of the Promise might be differenced ISMAEL dieth 137 years old here read Gen. 25. from verse 12. to verse 19. and 1 Chron. 1. verse 28 29 30 31. There may be some argument that he was saved though once he persecuted World 2231 Ismael 137 Isaac 123 Iacob 63 and mocked and was expelled Abrahams house as Abrahams Isaac 124 Iacob 64 prayer for him and Gods promise towards him Gen. 17. 18 20. Isaac 125 Iacob 65 the reckoning of his age and using the very same expression of his Isaac 126 Iacob 66 death as are used of Abrahams Esau going to marry in his stock Isaac 127 Iacob 67 when his Canaanitish matches displeased his parents c. But howsoever Isaac 128 Iacob 68 it was with Ismael himself in matter of piety it is certain his Isaac 129 Iacob 69 posterity grew impious and were constant enemies to Israel they Isaac 130 Iacob 70 and the rest of the seed of Abraham by Keturah lived together in Isaac 131 Iacob 71 Arabiah and were brethren in evil The Turks are held by some to Isaac 132 Iacob 72 be of the seed of Ismael and their using Circumcision is used as an Isaac 133 Iacob 73 argument to confirm it but that may speak them as well if not rather Isaac 134 Iacob 74 the off-spring of the Jews captivated into the Northern parts Isaac 135 Iacob 75 of the world by Assyria and Babylon and now increased into these Isaac 136 Iacob 76 vast multitudes and poured out toward the western parts CHAP. XXVII XXVIII XXIX XXX World 2245 Isaac 137 Iacob 77 ISAAC is now come to that age at which his brother Ismael died 14 years ago namely 137 and it is not improbable that the thought of his death at that age puts Isaac in mind of his own end and he accordingly disposeth towards it by conveying of the blessing and setling it upon one of his sons his sending Esau to hunt for venision that he might eat of his savoury meat and his soul might bless him was not because meat or drink would conduce for that spiritual purpose but he puts him to this that he might know whether he should bless him or no for his missing of venison
as they would make him Chap. 31. Then Elihu the Pen-man undertakes to moderate but inclining to the same misprision with the others the Lord himself convinceth them all of the uprightness of Job which no arguments of Job could do and this not only by an oracle from Heaven but also by Jobs revived prosperity wherein every thing that he had lost was restored double to him but only his children which though they died yet were not lost His years were doubled for he lived an hundred and forty years after his trouble and so was seventy years old when his trouble came and died two hundred and ten years old the longest liver born since Terah CHAP. II. to Ver. 11. Years of the Promise 341 ISRAELS afflictions increase upon them the cruel King of Egypt commanding Years of the Promise 342 all the Male children to be slain Miriam was born not far from Years of the Promise 343 this time she was able to stand and watch Moses when he was cast into the Years of the Promise 344 river her name signifieth Bitterness and Rebellion both and it is not to be Years of the Promise 345 doubted but holy Amram when he gave her name had regard to that sad Years of the Promise 346 cause and effect of which they had so great cause to be sensible Miriam Years of the Promise 347 was a Prophetess Exod. 15. 20. Micah 6. 4. World 2431 Years of the Promise 348 AARON born a Saint of the Lord Psal. 106. 16. His name soundeth Years of the Promise 349 both of sorrow and joy as the tenor of Psal. 88. 89. made in these afflictions Years of the Promise 350 doth World 2433 Years of the Promise 351 Moses 1 MOSES born supernaturally his mother being exceeding old at his Years of the Promise 352 Moses 2 birth she was his fathers own Aunt the daughter of Levi so is Moses Years of the Promise 353 Moses 3 a Levite both by father and mother He is preserved in an ark like a Years of the Promise 354 Moses 4 second Noah his mother is paid for nursing her own child he is adopted Years of the Promise 355 Moses 5 by Pharaohs daughter for her own son and so the King is his nursing Father Years of the Promise 356 Moses 6 and the Queen his nursing Mother And in this doth Moses typifie Years of the Promise 357 Moses 7 Christ that his true Father is unknown to the Egyptians and he Years of the Promise 358 Moses 8 reputed the son of Pharaoh as the true Father of Christ unknown to Years of the Promise 359 Moses 9 the Jews and he reputed the son of Joseph Years of the Promise 360 Moses 10 Moses was educated and learned in all the wisdom of the Egyptians Years of the Promise 361 Moses 11 Years of the Promise 362 Moses 12 Acts 7. 22. Stephen speaketh this from necessary consequence not having Years of the Promise 363 Moses 13 express Text for it for it could no otherwise be conceived of the adopted Years of the Promise 364 Moses 14 Years of the Promise 365 Moses 15 son of a King and of a King of Egypt which Nation was exceedingly Years of the Promise 366 Moses 16 given to learning and study JOB is yet alive and probably out-liveth Years of the Promise 367 Moses 17 Moses In the reading of his Book it may be advantagious to the Years of the Promise 368 Moses 18 Years of the Promise 369 Moses 19 Reader to observe how in very many places it toucheth upon the history Years of the Promise 370 Moses 20 Years of the Promise 371 Moses 21 that is contained in the Book of Genesis though that Book was not then Years of the Promise 372 Moses 22 written The creation is handled Chap. 38. The first Adam mentioned Years of the Promise 373 Moses 23 Chap. 15. 7. The fall of Angels and Man Chap. 4. 20. 5. 2. The miserable Years of the Promise 374 Moses 24 Years of the Promise 375 Moses 25 case of Cain that was hedged in that he could not die Chap. 3. 21. Years of the Promise 376 Moses 26 The old world and the flood Chap. 22. 6. The builders of Babel Chap. 3. Years of the Promise 377 Moses 27 Years of the Promise 378 Moses 28 15. 5. 13. The fire of Sedom Chap. 20. 23 26. and divers such references Years of the Promise 379 Moses 29 may be observed which are closely touched in the Book which Years of the Promise 380 Moses 30 Years of the Promise 381 Moses 31 they came to know partly by tradition partly by living so near the Hebrews Years of the Promise 382 Moses 32 and the places where these things were done and partly by revelation Years of the Promise 383 Moses 33 as Chap. 4. 12. 38. 1 Years of the Promise 384 Moses 34 Years of the Promise 385 Moses 35 The Pen-man of the Book before and after the speeches of Job and his Years of the Promise 386 Moses 36 friends often useth the name Jehovah but in all the speeches never but Years of the Promise 387 Moses 37 once and that is in Chap. 12. 10. speaking there of Gods giving the Creature Years of the Promise 388 Moses 38 Years of the Promise 389 Moses 39 his being CHAP. II. from Ver. 11. to the end World 2473 Years of the Promise 390 Moses 40 MOses by faith at forty years old Acts 7. 23. refuseth the Courts Years of the Promise 391 Moses 41 visiteth his brethren slayeth an Egyptian fleeth into Midian Years of the Promise 392 Moses 42 Years of the Promise 393 Moses 43 Heb. 11. 24 25 26. By faith Moses refuseth to be called the son of Pharaohs Years of the Promise 394 Moses 44 daughter chusing rather to suffer affliction with the people of God then Years of the Promise 395 Moses 45 Years of the Promise 396 Moses 46 to enjoy the pleasures of sin for a season Esteeming the reproach of Christ Years of the Promise 397 Moses 47 greater riches then the treasures of Egypt for he had respect unto the recompence Years of the Promise 398 Moses 48 Years of the Promise 399 Moses 49 of the reward In Midian he marrieth Zipporah and hath a son by Years of the Promise 400 Moses 50 her whom he calleth Gershom which signifieth a desolate stranger because Years of the Promise 401 Moses 51 of his remote residence from his own people in a forain land Years of the Promise 402 Moses 52 Years of the Promise 403 Moses 53 Israel is not yet throughly humbled under their affliction and therefore Years of the Promise 404 Moses 54 it is but just they should continue under it they refused the deliverer Years of the Promise 405 Moses 55 Years of the Promise 406 Moses 56 when he offered himself unto them with Who made thee a Prince Years of the Promise 407 Moses 57 and a Ruler over us And therefore they are but answered according to Years of the
wandering in the wilderness Here at Kadesh they continued a good space before they removed for so Moses saith Ye abode in Kadesh many days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the days that ye had made abode namely at Sinai as ver 6. and so they spent one whole year there for so they had done at Sinai and whereas God bids them upon their murmuring to turn back to the Red-sea Deut. 1. 40. his meaning was that at their next march whensoever it was they should not go forward towards Canaan but clean back again towards the Red-sea from whence they came Moses 84 Redemption from Egypt 4 And so they do and so they wander by many stations and marches Moses 85 Redemption from Egypt 5 from Kadesh Barnea now till they come to Kadesh Barnea again some seven Moses 86 Redemption from Egypt 6 or eight and thirty years hence Their marches mentioned in Numb 33. Moses 87 Redemption from Egypt 7 were these from Kadesh or Rithmah to Rimmon Parez to Libnah to Moses 88 Redemption from Egypt 8 Rissah to Kehelathah to Mount Shapher to Haradah to Makheloth to Moses 89 Redemption from Egypt 9 Tahath to Tarah to Mâ—â—hcah to Hashmonah to Moseroth to Horhagidgad Moses 90 Redemption from Egypt 10 to Jotbathah to Ebronah to Ezion Gaber to Kadesh again in the Moses 91 Redemption from Egypt 11 fortieth year And thus whereas it was but eleven days journey from Horeb Moses 92 Redemption from Egypt 12 by the way of Mount Seir to Kadesh Barnea Deut. 1. 2. they have now Moses 93 Redemption from Egypt 13 made it above three times eleven years journy The occurrences of all Moses 94 Redemption from Egypt 14 this time were but few and those undated either to time or place some Moses 95 Redemption from Egypt 15 Laws are given Chap. 15. Korah Dathan and Abiram rebel Chap. 16. Moses 96 Redemption from Egypt 16 Korah for the Priest-hood from Aaron as being one of the Tribe of Levi Moses 97 Redemption from Egypt 17 and Dathan and Abiram for the principality from Moses as being of Moses 98 Redemption from Egypt 18 Reuben the first-born An earth-quake devoureth them and all theirs Moses 99 Redemption from Egypt 19 and a fire devoured the 250 men that conspired with them only Korahs Moses 100 Redemption from Egypt 20 sons escape Chap. 26. 11. and of them came Samuel and divers famous Moses 101 Redemption from Egypt 21 Moses 102 Redemption from Egypt 22 singers in the Temple 1 Chron. 6. 22. c. Aarons Priest-hood that was Moses 103 Redemption from Egypt 23 so opposed is confirmed by the budding of his withered rod and upon Moses 104 Redemption from Egypt 24 Moses 105 Redemption from Egypt 25 this approval divers services for the Priests are appointed Chap. 17. 18. Moses 106 Redemption from Egypt 26 19. and so we have no more occurrences mentioned till the first day of Moses 107 Redemption from Egypt 27 Moses 108 Redemption from Egypt 28 their fortieth year They went under four or five continual miracles Moses 109 Redemption from Egypt 29 as the appearing of the Cloud of glory the raining of Manna the following Moses 110 Redemption from Egypt 30 Moses 111 Redemption from Egypt 31 of the Rock or the waters of Horeb the continual newness of Moses 112 Redemption from Egypt 32 their cloaths and the untiredness of their feet yet did they forget and Moses 113 Redemption from Egypt 33 were continually repining against him that did all these wonders for them Moses 114 Redemption from Egypt 34 Moses 115 Redemption from Egypt 35 They repined when they came out of Egypt that they must come out of Moses 116 Redemption from Egypt 36 Egypt Exod. 14. 12. They repined when they came near Canaan that Moses 117 Redemption from Egypt 37 Moses 118 Redemption from Egypt 38 they must go into Canaan Numb 14. and so they repined all the way between Moses 119 Redemption from Egypt 39 Do ye thus requite the Lord O foolish people and unwise Is not he thy Father that hath bought thee c. Deut. 32. 6. CHAP. XX. World 2553 Moses 120 Redemption from Egypt 40 ISRAEL is now come to Kadesh Barnea again an unhappy place for there they had been eight and thirty years ago and received the doom of not entring into the land and the same doom falleth upon Moses and Aaron there now It is said They came into the desert of Zin to Kadesh in the first moneth but nameth not the year for it referreth to the decree made in that very place of forty years wandering and this is the first month of the fortieth year and so Numb 33. 8. and Deut. 2. 7 14. make it undoubted Miriam dieth at Kadesh and is buried there being a great deal above 120 years old The people murmur here now for water as they had done here before about the land and the Holy Ghost by a most strange word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most sweetly sheweth their confusedness They had lain here a whole twelve-month at their being here before but then no want of water for the rock or the waters of Horeb had followed them hither but how World 2553 Moses 120 Redemption from Egypt 40 that was now departed is not expressed Moses and Aaron are excluded Canaan for not believing the Lord and not sanctifying him before the people their particular fault is diversly guessed at it seemeth to me that it was this What say they ye rebels must we bring water out of this rock as we did out of Horeb Is all our hopes and expectation of getting out of the wilderness come to this We never fetched you water out of a rock but once and that was because ye were to stay a long time in the wilderness and that was to serve you all the while as we have seen it did by experience Now that water is gone and must we now fetch you water out of another rock O ye rebels have you brought it to this by your murmuring that we must have a new stay in the wilderness and a new rock opened to yield you water for your long stay as Horeb did Are we to begin our abode in the wilderness anew now when we hoped that our travel had been ended and so we shall never get out And so he smote the rock twice in a fume and anger And thus they believed not the promise of entring the land after forty years and thus they sanctified not the Lord in the sight of the people to incourage them in the Promise but damped them in it and thus they spake unadvisedly in their lips and so they were excluded Canaan It was a sign that the Promise aimed at better things then the earthly Canaan when the holiest persons in all Israel are debarred from coming thither from Kadesh Barnea they turn back toward the Red-sea again as they had done before Deut. 1. 40. because Edom would not now give them passage Aaron dieth in
forty or the eighteen years of Eglons afflicting were the last eighteen Ehud 27 years of Ehuds eighty for by this means Othniel and Ehud are made Ehud 28 to start up in the very end of these sums of years and get a victory and no Ehud 29 Ehud 30 more news of them whereas it is apparent not only by the years of the Ehud 31 men lately cited and by Chap. 2. 19. but also by other passages that the Ehud 32 Ehud 33 Judge was not only their deliverer in one fought battle or the like but Ehud 34 that he was their instructer and helped and strove to keep them to the fear Ehud 35 Ehud 36 of the Lord Chap. 2. 17. and when any of the Judges did not so they are Ehud 37 noted for it as Gideon about his Ephod Abimeleck about his brethren Ehud 38 Ehud 39 and Samson about his women so that in what time of these fourscore years Ehud 40 of Ehud to place the eighteen of Eglons afflicting it is not certain nor is it Ehud 41 very much material seeing it is certain that they fell out sometime within Ehud 42 Ehud 43 those fourscore years A good space of time may we allot for Israels falling Ehud 44 to Idolatry after Othniels death and for Gods giving them up to their enemies Ehud 45 Ehud 46 power upon their Idolatry but whensoever that affliction comes it Ehud 47 comes so home that a King of Moab is King of Israel and hath his very Ehud 48 Ehud 49 Court and Palace in the Land of Canaan in the City of Jericho That City Ehud 50 was inhabited by Israelites before Eglon and his Moabites Ammonites and Ehud 51 Ehud 52 Amalekites drove them out and yet had not Joshua's curse seized on them Ehud 53 for that had reference only to Rahabs kindred and family to prohibite Ehud 54 Ehud 55 them for ever going about to fortifie and build it for a Canaanitish Town Ehud 56 again and Hiel that went about that work in Ahabs time was of that Ehud 57 Ehud 58 stock and that light upon him accordingly as will be touched there The Ehud 59 oppressours of Israel at this time were the very same Nation that came Ehud 60 against Jehoshaphat 2 Chron. 20. Namely Moabites Ammonites and Meunims Ehud 61 Ehud 62 or Amalekites and Edomites that dwelt promiscuously among Ammon as see Ehud 63 the Notes when we came there and those that are here spoken of are generally Ehud 64 Ehud 65 fat men ver 29. as was Eglon himself extraordinarily Ehud was a Ehud 66 man of Benjamin and probably of Gibeah for he was of the same family in Ehud 67 Benjamin that King Saul was of afterwards and thus the honour of Benjamin Ehud 68 Ehud 69 was somewhat restored in him and as Judah in Othniel hath the first Ehud 70 honour of Judge-ship so Benjamin in Ehud had the second Eglon is destroyed Ehud 71 Ehud 72 with a two edged sword compare Rev. 1. 16. About the latter end Ehud 73 of Ehuds life we may indeed suppose some of the passages of the Book of Ehud 74 Ruth to have come to pass for that Book containeth the story of a very Ehud 75 Ehud 76 long time but the exact place in the Book of Judges where and the exact Ehud 77 time in Chronicle when to lay any particular of those occurrences is not Ehud 78 Ehud 79 to be found nor determined World 2690 Ehud 80 EHUD dieth The Book of RUTH TOwards the aiming and concluding upon the time of the story of the Book of Ruth these things may not unprofitably be taken into consideration 1. That Salmon who came with Joshua into the land married Rahab and of her begat Boaz who married Ruth Matth. 1. 5. 2. That from Salmons coming into the land to the birth of David were 366 years namely 17 of Joshua 299 of Judges 40 of Eli and 10 of Samuel and yet was this long space of time taken up by four men viz. Salmon before he begat Boaz of Rahab and Boaz before he begat Obed of Ruth and Obed before he begat Jesse and Jesse before he begat David so that you must allow to every one of them near upon a hundred years before he begat his son 3. That from their coming into Canaan to Ehuds death were 137 years 4. Now grant that Rahab lived sixty years in Israel before she had Boaz by Salmon and that Boaz lived an hundred years before he was married to Ruth both which are fair allowances yet will this his marriage with Ruth fall but three years after Ehuds death So that this Book of Ruth may be taken in between the third and fourth Chapters of the Book of Judges The Book of Ruth setteth out the great providence of God in bringing light out of darkness Ruth a mother of Christ out of the incest of Lot a special mark over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the story of Lots eldest daughter lying with her father Gen. 19. 34. and a special mark in a great letter in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the story of Ruth going to Boaz his bed Ruth 4. 13. seem to relate one to the other and both together to point at this providence Boaz born of a Heathen woman and married to a Heathen woman but both these become Israelites and holy After the reading of the Book of Ruth the Reader and story return to the fourth of Judges JUDGES CHAP. IV. V. World 2691 Deborah 1 Deborah 2 DEBORAH and BARAKS forty years begin Israel after the death Deborah 3 of Ehud fall to their old Idolatry again and for that ere long fall under Deborah 4 Deborah 5 oppression Shamgar got one wonderful victory for them but wrought Deborah 6 not a perfect deliverance Deborab a woman of Ephraim ariseth after him and Deborah 7 Deborah 8 judgeth the people she being a Prophetess and by the spirit of Prophecy stirreth Deborah 9 up Barak of Nephtali to fight with Sisera whom he overcometh by an army Deborah 10 of Galileans but Sisera himself falleth by the hand of a Proselytess woman Deborah 11 Deborah 12 Then Deborah and Barak sang Here the man of Nephtali giveth goodly Deborah 13 words They tell the sad case of Israel in Shamgars and Jaels times before the Deborah 14 Deborah 15 victory was gotten over Sisera that men durst not go in the common ways nor Deborah 16 dwell in villages and unwalled Towns for fear of the enemy The rich and Deborah 17 Deborah 18 gallant men that used to ride on white Asses durst not ride in those times and Deborah 19 the rulers durst not sit in Judgment for fear of being surprised and people Deborah 20 Deborah 21 durst not go to the Town wells to draw water for fear of the enemies archers Deborah 22 but now all these may speak of the actings of God towards the forsaken villages Deborah 23 Deborah 24 and towards the forlorn places of Judicature in the gates for they
Months 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 19. which the Rabbins interpret And one Officer which was in the Land for the Leap-year or for the thirteenth Month which befel every third year Solomon had four thousand Stables of Horses and Chariots 2 Chron. 9. 25. that is forty thousand Stalls of Horses for his Chariots 1 King 4. 2. one Horse in every Stall and ten Horses to a Chariot and in a Stable So seven hundred Chariots 2 Sam. 10. 18. is rendred seven thousand 1 Chron. 19. 18. that is seven thousand men with seven hundred Chariots ten to a Chariot Solomon is said to be wiser then Heman and Ethan and Chalcol and Darda that is in humane learning for these men lived in Egypt in the time of Israels affliction there and it seemeth were singularly skilled in all the wisdom of the Egyptians Yet Solomon went beyond them in Philosophy CHAP. II. from vers 39. to the end And CHAP. III. vers 1 2. ABout the latter end of Solomons third year or beginning of his fourth Shimei compasseth his own death by breaking the bonds and bounds of his consinement And as the Jews held Solomon after that marrieth Pharaohs daughter The time is uncertain and the determination of it not much material Solomon preferreth her before the rest of his wives for they were of Nations that were his Subjects but she the daughter of an intire King and by this match he allieth that potent King to him and secureth himself the better abroad especially from Hadad his Enemy who had married a Lady from the same Court 1 King 11. 19. CHAP. VI. all And VII from vers 13. to the end 2 CHRON. III IV. World 2993 Solomon 4 THE foundation of the Temple laid on Mount Moriah where Isaac had Solomon 5 been offered It is said That the foundation of the house of the Lord was Solomon 6 laid in Solomons fourth year in the month Zif or the second month and in the eleventh year in the month Bul which is the eighth month it was finished and Solomon 7 Solomon 8 so was he seven years in building it It was exactly seven years and six months Solomon 9 in building but the odd six months are omitted for roundness of the sum as Solomon 10 the six odd months are of Davids reigning in Hebron Compare 1 King 2. 11 with 2 Sam. 5. 5. Now the beginning of the seventh Chapter of 1 Kings relateth the Story of Solomons building his own house before it come to mention the furniture of the Temple because the Holy Ghost would mention all Solomons fabricks together or the piles of his buildings before it come to speak of the furniture of any CHAP. VIII all 2 CHRON. V. VI. VII to ver 11. World 3000 Solomon 11 THE Temple finished in the three thousand year of the world and dedicated by Solomon with Sacrifice and Prayer and by the Lord with fire from Heaven and the cloud of glory This dedication of the Temple was in the month Tisri or Ethanim the seventh month answering to part of our September at which time of the year our Saviour whom this Temple typified Joh. 2. 19. was born and 29 years after Baptized And thus have we an account of three thousand years of the world beginning with the Creation and ending with the finishing of Solomons Temple CHAP. VII From vers 1. to vers 13. World 3001 Solomon 12 SOLOMON after the building of the house of the Lord buildeth his Solomon 13 own house in Jerusalem and buildeth a summer house in Lebanon and an Solomon 14 house for Pharaohs Daughter and his own Throne so sumptuous as there was Solomon 15 not the like And thus doth he take up twenty years in this kind of work in Solomon 16 building the house of the Lord and his own houses His wisdom power Solomon 17 Solomon 18 peace and magnificence exceeding all Kings upon earth did make him not only Solomon 19 renowned among all people but also in these he became a type of Christ. Solomon 20 Thus high in all eminencies and perfections that earth could afford did the Solomon 21 Lord exalt him and yet afterward suffered him so fouly to fall that he like Solomon 22 Adam in happiness might exemplifie that no earthly felicity can be durable and Solomon 23 that here is nothing to be trusted to but all things vanity but the Kingdom Solomon 24 that is not of this world CHAP. IX From beginning to Vers. 10. 2 CHRON. VII From Vers. 11. to the end SOLOMON hath an answer to his prayer made in the Temple thirteen years ago Then the Lord made a return to it by fire and a cloud and here he doth the like again by an apparition this is the second time that the Lord appeareth to him The first was when he was even entring and beginning upon his Kingdom and this is now he is come to the height of settlement and prosperity in it CHAP. IX From Vers. 10. to the end 2 CHRON. VIII all Solomon 25 SOLOMON buildeth Cities up and down the Country conquereth Solomon 26 Hamath Zobah setleth Pharaohs Daughter in the house he had built for her Solomon 27 setteth out a Fleet at Ezion-Geber for Ophir is growing still more and Solomon 28 more potent rich and magnificent Is constant still and forward in Religion Solomon 29 and offereth a constant rate of Sacrifices every day and extraordinary ones at Solomon 30 the solemn festivities The Book of the PROVERBS AMong the Stories of Solomons renown in other things may be inserted also and conceived his uttering of his Proverbs three thousand in number as is related 1 King 4. 32. and the making of his Songs one thousand and five as is storied in the same place Now it is no doubt but the most of these are lost as also are his Books of Philosophy But these that are now extant in the Book of the Proverbs and the Song of Songs we may very properly conceive to have been penned by him in some of those times that have been mentioned The very exact time is uncertain and therefore not curiously to be enquired after but the time at large betwixt his Sons growing to capacity whom he instructeth and his own fall by the inticement of his Idolatrous Wives The Book of the Proverbs falleth under several divisions As 1. From the beginning of the first Chapter to the end of the ninth which whole piece seemeth to have been compiled by him more especially for the instruction of his Son 2. From the beginning of the tenth Chapter to the latter end of the four and twentieth wherein are lessons framed for the instruction of others 3. From the beginning of the five and twentieth Chapter to the end of the twenty ninth are Proverbs of Solomon found in some Copy of his in the time of Ezechiah as Moses his Copy of the Law was found in the days of Josiah 4. The thirtieth Chapter is a script of Agur the Son of Jakeh
8 invaded by Pull King of Assyria Division 217 Menahem 9 now is Syria fading and Assyria Division 218 rising but he hireth Pull with 1000 Talents of silver to be on his side and to strengthen him in his Kingdom This sum he raiseth again by Tak of 60000 rich men at fifty shekels a man World 3248 Uzz. 48 Menahem 10 Menahem dieth Ephraim by Division 219 him is brought in a reliance and resting upon Assyria which they continue into their own undoing Hosea taxeth them for this again and again Hos. 5. 13. 7. 11. 8. 9. and foretelleth that therefore the Assyrian shall be their King Hos. 11. 5. and that they shall eat unclean things in the Land of Assyria Hos. 9. 3. UZZIAHS victories and Division 220 World 3249 Uzz. 49 magnificence in time Pekahiah 1 Division 221 World 3250 Uzz. 50 make him proud Pekahiah 2 Division 222 Uzz. 51 Pekah 1 Division 223 2 KINGS XV. Vers. 23 24 25 26 27. THIS year Israels Throne Division 220 World 3249 Uzz. 49 Pekahiah 1 is empty Pekahiah reigneth Division 221 World 3250 Uzz. 50 Pekahiah 2 two years and is slain by Division 222 Pekah the son of Remaliah Uzz. 51 Pekah 1 Pekah the Son of Remaliah Division 223 reigneth twenty years 2 CHRON. XXVI from vers 16. to the end of the Chapter And 2 KING XV. vers 5 6 7. World 3252 Uzz. 52 UZZIAH is this year struck with Leprosie and this year dieth The Holy Ghost hath given a close intimation that Uzziah's Leprosie befell him in the last year of his reign and not before 2 King 15. 50. where it is said that Hosea slew Pekah in the twentieth year of Jotham upon which arise these two scruples 1. How Jothams twentieth year can be spoken of when he reigned but sixteen 2 King 15. 33. this shall be looked after when we come thither And 2. how can Pekahs twentieth year be called the twentieth of Jotham when Pekah began to raign a year before him and so Pekahs twentieth is but Jothams nineteenth Answ. Why here is the hint that the Holy Ghost giveth of the time of Uzziahs being struck Leprous namely in the last year of his raign for here by this very expression is shewed that Jotham reigned in the last year of his fathers life and the Text plainly expresseth the occasion because the Lord smote the King with Leprosie so that he was a Leper unto the day of his death and Jotham the Kings son was over the House judging the people of the Land ESAY VI. IN the year that King Uzziah died Esay seeth the glory of Christ in the Temple John 12. 41. filling the Temple with smoak in sign of the burning of it and Angels called Seraphim that is Burning ones because of the firing of the Temple which was there foretold do proclaim the Trinity to be Holy Holy Holy yet had the Jews so unholily behaved themselves toward it that they are deemed to blindness and obduration till they be utterly destroyed 2 CHRON. XXVII all 2 KING XV. from ver 32. to the end World 3253 Iotham 1 Pekah 2 Division 224 JOTHAM reigneth and Iotham 2 Pekah 3 Division 225 doth uprightly and prospereth Iotham 3 Pekah 4 Division 226 buildeth the Gate between Iotham 4 Pekah 5 Division 227 the Kings house and the Iotham 5 Pekah 6 Division 228 Temple and buildeth many Iotham 6 Pekah 7 Division 229 forts in the Country subdueth Iotham 7 Pekah 8 Division 230 Ammon as his father had done Iotham 8 Pekah 9 Division 231 bringeth them under a great Iotham 9 Pekah 10 Division 232 Tribute and executeth some Iotham 10 Pekah 11 Division 233 more of Amos his Prophesie Iotham 11 Pekah 12 Division 234 against them He was Son to Iotham 12 Pekah 13 Division 235 JERUSASH the daughter Iotham 13 Pekah 14 Division 236 of Zadok the High Priest This Iotham 14 Pekah 15 Division 237 it may be made Uzziah the Iotham 15 Pekah 16 Division 238 more forward to assail the Priests Office because he had married the High Priests daughter but Jotham though so much of the Priests Seed yet did not attempt the like 2 KING XV. vers 28. 29. 1 CHRON. V. all World 3253 Iotham 1 Pekah 2 Division 224 PEKAH seemeth to have Iotham 2 Pekah 3 Division 225 been a Gileadite and Pekahiah Iotham 3 Pekah 4 Division 226 a Gadite Pekah with fifty Iotham 4 Pekah 5 Division 227 Gileadites slayeth him in the Iotham 5 Pekah 6 Division 228 Palace at Samaria and reigneth Iotham 6 Pekah 7 Division 229 wickedly after him He proveth Iotham 7 Pekah 8 Division 230 a very sore scourge to Judah Iotham 8 Pekah 9 Division 231 before he dieth In these Iotham 9 Pekah 10 Division 232 times even in the days of Jotham Iotham 10 Pekah 11 Division 233 there was an account taken Iotham 11 Pekah 12 Division 234 of the families of Reuben Iotham 12 Pekah 13 Division 235 Gad and half Manasseh the Iotham 13 Pekah 14 Division 236 inhabitants beyond Jordan Iotham 14 Pekah 15 Division 237 1 Chron. 5. 17. and so had Iotham 15 Pekah 16 Division 238 there been in the days of Jeroboam the second then at their restoring by Jeroboam out of the hands of Hamath and Syria and now at their arming against the Assyrian under whose hand they fall in the time of Pekah and are never again restored to Israel MICAH I. II. IN the reign of Jotham beginneth Micah to Prophesie and mourneth sadly for the ten Tribes Captivity which now drew near and for the misery of Jerusalem which was not far off He was a Prophet in the days of Jotham Ahaz and Hezechiah and it is more proper to conceive that the subject and matter of his whole Book was the tenor of his prophesying in every one of their times then it is easie to tell what Chapters of his Book were delivered in every one of those Kings time The conclusion of the third Chapter is allotted to the times of Hezekiah Jer. 26. 18. and there may the whole Chapter be laid and all the rest that follow it and there shall we take them in Micah was a Prophet of Mareshah in the Tribe of Judah bordering upon the Philistims Josh. 15. 44. 2 Chron. 14. 19. He beginneth his Prophesie with the very same words that Michaiah had concluded his to Ahab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 22. 28. in a strange Syntax and construction Hearken ye people all of them his Prophesie is in some places very obscure and very terrible and in some very plain and comfortable He speaketh glorious things of Christ and his Kingdom and nameth the Town where he should be born and useth the very words of Esay who was now alive to express the conflux to the Kingdom of Christ under the Gospel and his power in it and the peace that should be under it 2 KING XVI ver 1 2 3 4. 2 CHRON. XXVIII ver 1 2 3 4. World 3268 Iotham 16 Ahaz 1 Pekah
thirty years of age or after a manner and in such a way of reckoning as the Scripture ordinarily useth accounting the very first day of a year as that year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One day of the year is reputed that year Tal. Bab. Rosh hashanah fol. 2. 2. John baptized half a year before Jesus came to be baptized of him for he was half a year younger than John Luk. 1. 26. and as Christ was baptized and entred his Ministry just when he was beginning to enter upon his thirtieth year so John had begun his Ministry at the same age and both according to the Law Numb 4. 3. Christ was baptized in September at what time of the year he had been born For the phrase of Luke mentioned before doth plainly confirm that his Baptism was close to that time of the year that had been the time of his Birth 4. For the synchronizing therefore of the year of Christ with the year of Tiberius we must lay Tiberius his fifteenth collateral in Annal accounting with Christs nine and twentieth whether you reckon Tiberius his year from the very time of the year that he began to reign which was the 20th of August and then in September when Christ was baptized his sixteenth year was begun and Christs thirtieth or whether you reckon according to the common accounting of the Roman Fasti from January to January and then though Christ indeed spent three months of his thirtieth year in Tiberius his fifteenth so accounted yet he spent three times three months of it in his sixteenth The fifteenth year of Tiberius then and the nine and twentieth of our Saviour was the great year of the beginning of the Gospel in the preaching and baptizing of John who began this work about Passeover time or in the month Abib otherwise called Nisan The time of the year that Abraham had received the Promise Isaac was born Israel was redeemed out of Egypt and the Tabernacle was erected in the Wilderness The Jews speak more than they are aware of when they say that As in Nisan there had been redemption so in Nisan there should be redemption Tal. Bab. ubi supr fol. 11. The Gospel began and Christ died in that month Now whereas it may seem strange that upon Johns beginning to baptize he introducing so strange a practise and doctrine among them yet the People should flock to him in so great multitudes as the Evangelists shew they did and receive his Baptism with so much readiness besides that general satisfaction that may be given to this from the consideration of Gods special hand and work providing entertainment for his Gospel now setting forth these four things also may be pertinently observed 1. This was the time that the Nation expected that the Messia should appear See Luke 19. 11. Gabriels seventy in Dan. 9. had so plainly and exactly pointed to this very time that not only the pious and the studious among the Nation could not but observe it but it had even raised an expectation through a great part of the World of some great Potency to arise among the Jewish Nation about these times which should subdue and be Ruler of all the World Percrebuerat oriente toto vetus constans opinio esse in fatis ut eo tempore Judaea profecti rerum potirentur Sueton. in Vesp. cap. 4. An old and a constant opinion had grown through the whole East that some coming out of the East should be Master of all Nay so evident was the time and truth in Daniel that the Jerusalem Gemarists that could be well content to deny that Messias was already come as the rest of their Nation do yet they cannot but confess it in Beracoth fol. 1. col 1. in this Story Our Doctors say the Name of King Messias is David R. Joshua ben Levi saith His Name is The branch Zech. 3. 8. R. Judah the Son of R. Ibhu saith His Name is Menahem the Comforter And this helps to prove that which R. Judah saith namely this example of a certain Jew who as he was plowing his Ox lowed A certain Arabian passing by and observing his Ox low said O Jew O Jew loose thine Oxen and lay by this Plow for behold your Sanctuary is destroyed The Ox lowed a second time He saith to him again O Jew O Jew yoke thine Oxen and tie on thy Plow for behold King Messias is born He saith to him What is his Name the other answered Menahem the Comforter And what is his Fathers Name He answered Hezekiah the strong God He saith to him Whence is he He answered from the Royal Palace of Bethlehem Judah He went and sold his Oxen and sold his Plow and Gears and went about from City to City selling swadling-cloaths for babes When he came to that City all the Women bought of him but the Mother of Menahem bought not He heard the voice of the Women saying O Mother of Menahem thou Mother of Menahem Bring some things sold here to thy Child She answered Now I pray that all Israels enemies may be hanged for on the day that he was born the house of the Sanctuary was destroyed He saith to her We hope as it is destroyed at his feet so it will be built at his feet She saith to him I have no money And why saith he doth he suffer for that If thou have no money now I will come again after two days and receive it After the days he came to the City and saith to her How does the Child She answered him Since the time that thou sawest me there came winds and storms and took him out of my hands A clear confession of Christs being already come and of the poverty of his Mother 2. They expected a great change of things when Messias should come That Promise in the Prophet of new Heavens and a new Earth to be created raised this expectation Hence have they this saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy blessed God will renew the World for a thousand years Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John speaks their own Language when he speaks of reigning with Christ a thousand years Rev. 20. 4. which is no more to be understood of the time yet to come then Messias is yet to be expected as not come Hereupon they call the days of the Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new Creation as 2 Cor. 5. 17. In Midras Tillin fol. 4. col 3. R. Houne speaketh of three Ages and the last that he mentioneth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age of the Messias And when that comes saith he the holy blessed God saith Now it lies upon me to Create a new Creation They likewise call that time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the World to come because of the change of things that they expected then as if a new World were created Tanchum fol. 77. col 3. In the world to come I will send my messenger speedily and he shall prepare the way before
four speak the same story of Christs miraculous feeding many thousands in a Desert Mark and Matthew do plainly link this story to the preceding as is conspicuous to the eye of whosoever shall view in them the last verse of the foregoing Section and the first of this Johns Disciples with the tidings of their Masters death and Jesus Disciples from their Preaching abroad came in to Jesus much about the same time and it may be Johns Disciples clave to him and depart no more from him Upon the tidings Jesus withdraws into a desart place over the Sea of Galilee Joh. 6. 1. not over to the other side beyond Jordan but he coasted by Sea from one place to another on the same shore namely from Capernaum to the Desart of Bethsaida for it is said the people followed him afoot and came up to him and when his Disciples return by Sea again they are said to go over to Bethsaida Mark 6. 45. and from thence over to Capernaum John 6. 17. coasting still upon the same side John in this story hath mention of the Passover neer at hand vers 4. because he only of all the four hath undertaken to give account of all the Passovers betwixt Christs Baptism and his death for the better reckoning The third PASSOVER since Christs Baptism of the time of his publick Ministry It may be the coming on of the Passover had brought all the Apostles in to attend their Master thither They fall in at Capernaum his own City whether it is like he had appointed them to come in at such a time When Christ intends to feed the multitude he propounds to Philip among all the Disciples Where shall we buy bread for this was in the Desert of Bethsaida which was Philips City John 1. 44. SECTION XLVIII JOHN Chap. VI. from Ver. 22. to the end of the Chapter Jesus teacheth in Capernaum Synagogue concerning eating his flesh c. THe first words in the Section The day following asserts the order Divers of those that had been feed by Christ miraculously in the Desert of Bethsaida remained upon that ground all night expecting Jesus to come again among them who was departed away from them but as they saw not with his Disciples therefore they the next morning follow him to Capernaum and there find him It was Synagogue day there namely either the second or fifth day of the week and in the Synagogue Christ speaketh of eating his flesh and drinking his blood which seemeth a Doctrine so monstrous to many that divers that had followed him do now depart from him What would these people have They had been fed miraculously yesterday and yet to day they say to him What sign shewest thou that we may see and believe ver 30. Our fathers did eat manna in the desert c. ver 31. They looked for a continued miraculous feeding as Moses fed Israel with Manna in the wilderness and to that the words of Christ refer ver 26. Ye seek me not because ye saw the miracles but because ye ate of the loaves It is said When they had seen the miracle that Jesus did they said This is of a truth the Prophet that should come into the world and they went about to make him King ver 14 15. They thought they saw in this miracle the sign of the Messias they looked for who should feed his people miraculously as Moses had done and therefore when they now require a sign to be still shewed in that nature Christ tells them they must expect no other food to be provided for them by him then his own flesh and blood which sounds so coldly in some of their ears that they will follow him no more SECTION XLIX JOHN Chap. VII Ver. 1. After these things Jesus walked in Galilee for he would not walke in Jury because the Jews sought to kill him BEtween the time of this Section and that preceding we are to imagine the Passover to have passed of which there is mention John 6 4. So that after this passage in Capernaum Synagogue Christ goeth up to the Passover at Jerusalem and there the Jews that is the Sanhedrin sought to kill him At the passover the last year they convented him before them to answer for his violation of the Sabbath in healing the man at Bethesda John 5. and he plainly affirms and proves himself to be the Messias and he comes off with safety but after what manner is not expressed But now the increase of his Disciples the spreading of his frame and Doctrine by the preaching of the twelve and it may be the example of the murdering of the Baptist had so stirred them up to seek his life that he perceiving it gets away from Jerusalem into Galilee and will not yet come into Judea again SECTION L. MARK Chap. VII all the Chapter And Chap. VIII from begin to Ver. 22. MATTH Chap. XV. all the Chap. And Ch. XVI from the begin to V. 13. Scribes and Pharisees impious traditions The Woman of Canaans Daughter healed A man Dumb and Deaf healed Four thousand fed miraculously Pharisees require a sign c. Leaven of Pharisees c. THese two Evangelists joyn this portion to the end of Sect. 47. Now what we have laid between in Sect. 48. 49. is of so plain subsequence and order that no more needeth to be said of this or them Certain Scribes and Pharisees that were sent purposely from Jerusalem as may be conjectured because the Sanhedrin there sought to destroy Jesus seeking to intrap and oppose him and to make a party against him quarrel his Disciples for not washing before meat Their preciseness about this matter may bee seen in Talmudick Treatise Jadaim and in Maymony in his Tract Mikvaoth and occursorily almost in every place in the Jewish Writers where they have occasion to speak of their meales and of their manner of eating 1. Washing of the hands or dipping of them is if the institution of the Scribes they are the words of Maymony in Mikvaoth per. 11. 2. Hillel and Shammai decreed about washing the hands But R. Jose the son of R. Ben saith The tradition about it had come to their hands but they had forgot it These therefore decreed but according to the mind of those that had gon before them Talm. Jerus in Schabb. fol. 3. col 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The eating of their common meat in cleanness is very much spoken of in their Writings and most highly extolled Insomuch that the Gloss upon Chagigah per. 2. doth determine a man of Religion by this that He eats his common meals in cleanness and the Gemarists in the place of the Jerusalem Talmud last cited have this saying Whosoever hath his dwelling in the Land of Israel and eats his common meals in cleanness and speaks the Holy tongue and saies over his Phylacteries morning and evening that man may be consident that he shall obtain the life of the world to come And again in
former Chapter was contained the intimation of the desolation of Jerusalem and in the beginning of this the ceasing of Prophesie under the similitude of the four winds restrained from blowing upon the Earth Compare Cant. 4. 16. Ezek. 37. 9. only a remnant of Israel are sealed unto salvation and not to perish by that restraint and with them innumerable Gentiles Ezekiel helpeth here to confirm the explication that we have given of the Chapter before for he hath the very like passage upon the first destruction of the City Ezek. 9. 10. 11. Compare the marking in the foreheads here with Exod. 28. 38. Dan not mentioned among the Tribes in this place Idolatry first began in that Tribe Judg. 18. 1 King 12. REVEL CHAP. VIII THE opening of the seventh Seal lands us upon a new scene as a new world began when Jerusalem was destroyed and the Jews cast off The six Seals in the two former Chapters have shewed their ruine and the appearing of the Church of the Gentiles and now the seven Trumpets under the seventh Seal give us a prospect in general of the times thence forward to the end of all things I say in general for from the beginning of the twelfth Chapter and forward to the end of the nineteenth they are handled more particularly Silence in Heaven for a while and seven Angels with seven Trumpets may call our thoughts to Joshua 6. 4 10. and intimate that the Prophetick story is now entred upon a new Canaan or a new stage of the Church as that business at Jericho was at Israels first entring on the old Or it may very properly be looked upon as referring and alluding to the carriage of things at the Temple since this Book doth represent things so much according to the scheme and scene of the Temple all along And in this very place there is mention of the Altar and Incense and Trumpets which were all Temple appurtenances It was therefore the custom at the Temple that when the Priest went in to the Holy place the people drew downward from the Porch of the Temple and there was a silence whilest he was there yea though the people were then praying incomparably beyond what there was at other times of the service for the Priests were blowing with Trumpets or the Levites singing The allusion then here is plain When the sacrifice was laid on the Altar a Priest took coals from the Altar went in to the Holy place and offered incense upon the Golden Altar that stood before the vail that was before the Ark and this being done the Trumpets sounded over the sacrifice Here then is first intimation of Christs being offered upon the Altar then his going into the Holy place as Mediator for his people and then the Trumpets sounding and declaring his disposals in the world His taking fire off the Altar and casting it upon the Earth ver 5. is a thing not used at the Temple but spoken from Ezek. 10. 2. which betokeneth the sending of judgment which the Trumpets speak out These seven Trumpets and the seven Vials in Chap. 16. in many things run very parallel how far they Synchronize will be best considered when we come there The first Trumpet sounding brings hail and fire and blood upon the Earth and destroys grass and trees a third part of them Fire and hail was the plague of Egypt Exod. 9. 23. but fire and blood with hail is a new plague By these seemeth to be intimated what plagues should be brought upon the world by fire sword dreadful tempest unnatural seasons and the like The second Trumpet sounds and a great burning mountain is cast into the Sea and the third part of it becomes blood The Sea in the Prophetick language doth signifie multitudes of people as Jerem. 51. 36. 42. And Babylon that was Monarch was a burning mountain in the same Chapter ver 35. So that the Imperial power seemeth to be the mountain here which made bloody and mischievous work not only by the persecution of Christians but even among their own people As Nero at present Vitellius instantly after Domitian Commodus and indeed generally all of them either bloodily destroy their own people or at least for their covetousness ambition revenge or humour bring disquietness oppression misery Wars and Blood upon all the World in one place or other The third Trumpet brings the Star Wormwood upon the Rivers and Fountains of waters which seemeth to denote the grievous Heresies that should be in the Church which should corrupt and imbitter the pure springs of the Scripture and fountains of Truth A Star in the language of this Book is a Church-man Chap. 1. 20. Ben Cochab was such a Wormwood Star among the Jews called most properly Ben cozba the lier And the phrase A Star falling from Heaven alludes to Isa. 14. 12. How art thou fallen from Heaven O Lucifer c. The fourth Trumpet shews the darkning of the Sun and Moon and Stars for a third part By which seems to be understood the wane and decay both in the glory of the Church by superstition and of the Empire by its divisions within and enemies from without and this before the rising of the Papacy which appears under the next Trumpet and these things were great advantages to its rising The darkning of the heavenly luminaries in the Prophets language signifieth the eclipsing of the glory and prosperity of a Kingdom or People Isa. 13. 9 10. Joel 2. 10. How it was with the Church and Empire in these respects before that time that the Papacy appeared he is a stranger to History both Ecclesiastical and Civil that remembreth not upon this very hint The three Trumpets coming are the Trumpets of Wo wo wo though these things past were very woful but those much more that are to come REVEL CHAP. IX A Description of the Papacy under the fifth Trumpet Another Star falling from Heaven and that a notable one indeed the He that hath the Key of the bottomless pit committed to him A vast difference from the Keys given Peter The Keys of the Kingdom of Heaven The setting of these in their just distance and opposition will illustrate the matter before us When the world is to come out of darkness and Heathenism to the knowledge of the Gospel Christ gives Peter the Keys of the Kingdom of Heaven to open the door and let light come in among them for he first preached to the Gentiles Act. 10. 15. 7. The World under the Papacy returns as it were to Heathenism again and not undeservedly for its contempt of the Gospel and unproficiency under it which is very fitly described by Hell opened by the Keys of the bottomless pit and darkness coming and clouding all The Claviger or Turnkey is The child of perdition Abaddon and Apollyon a destroyer and one that is surely and sorely to be destroyed Chittim Italy or Rome afflicting and perishing for ever Num. 24. 24. Antichrist of the second edition
to express that but not any fixed time The Jews themselves have learned to make the same construction of it when they say Adrianus besieged Bitter three years and an half Jerus Taanith fol. 68. col 4. And this also that comfort might stand up against misery was the time of our Saviours Ministry when he restored decaied and ruined Religion in so happy a manner Dan. 9. 27. And this the Jews also have observed in that saying we have mentioned before The divine glory shall stand upon mount Olivet three years and an half and shall preach c. So that according to this interpretation of the numbers the things they are applied unto are facil The Gentiles shall tread the Lords Courts fourty two months and the two Witnesses shall Prophesie a thousand two hundred and sixty days clothed in sackcloth Meaning that the Gentiles shall worship God and attend upon him in a Gospel Ministry and for that allusion is made to the space of time that Christ administred the Gospel but this ministring and attending shall not be without persecution and trouble and for intimation of that allusion is made to the bitter times of Antiochus Two witnesses is a phrase taken from the Law In the mouth of two or of three witnesses every word shall stand and it means all that should bear witness to the truth in the times spoken of But more especially the Ministry which is charactered by the picture of Moses and Elias the two great Reformers in their several times the former the first Minister of the Jews the later of the Gentiles These are two Olive trees See Zech. 4. 3. Rom. 11. 17 24. and two Candlesticks See Chap. 1. 20. gracious in themselves and having light and holding it out to others They must finish and accomplish their work that they had to do and then be overcome by Antichrist and slain Their case is clearly paralleled with Christ their Masters by comparing it with which it is best understood He preached three years and six months in trouble and sorrow so they in sackcloth He having finished his Ministry was slain so they He revived and ascended so they likewise Now this that especially states the case and the counting of the progress of proceedings intended here is this That as Christ laid the foundation of the Gospel and when he having finished his Ministry was slain risen and ascended the Gospel was not extinct with him but increased more and more by the Ministry that followed after So seems this that alludes thereunto to be understood As that the two Witnesses should mean the first Ministry and bearing witness to the truth at the first breaking of it out of Popery which was followed with horrid persecutions and multitudes of Martyrdoms but these first Witnesses having so done their Testimony and vast numbers of them having sealed it with their blood and being gone to Heaven yet the Gospel increased and shook down a part of Rome even at these first beginnings Their dead bodies must be cast in the streets of the great City where our Lord was crucified The term The great City resolves that Rome is meant if there were no other evidence which see explained Chap. 17. 18. And by her power and sentence our Lord was crucisied and for a quarrel of hers being accused and condemned by Pilate as a Traytor to the Roman power for saying he was a King This is the rather mentioned now there is speech of Romes last bloodiness against Christs Witnesses that it might be shewed that it persevered the same to his that it had been to him and that to the last and that these Witnesses drunk but of the same cup that their Master had drunk before them She is called spiritually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jews speak Sodom and Egypt Sodom for filthiness and Egypt for Idolatry and mercilesness Never did place under Heaven wallow in fleshly filthiness and particularly in the Sodomitick bestiality as Rome did about those times that John wrote and how little it hath been mended under the Papacy there are Records plain enough that speak to her shame He that reads Marâ—ial and Juvenal to name no more may stand and wonder that men should become such beasts and it had been better that those Books had been for ever smothered in obscurity then that they should have come to light were it not only for this that they and others of the like stamp do give that place her due character and help us the better to understand her description It is observable what Paul saith Rom. â—1 21 22 23 24. that because the Heathen had brutish conceptions concerning God abasing him he gave them over to brutish abasing their own bodies by bestiality or indeed by what was above bestial And so he shews plainly that Gods giving up men to such filthiness especially Sodomy was a direct plague for their Idolatrous conceptions of God and their Idolatry And to this purpose it may be observed that when the Holy Ghost hath given the story of the worlds becoming Heathenish at Babel for and by Idolatry Gen. 11. he is not long before he brings in mention of this sin among the Heathen and fearful vengeance upon it Gen. 19. Apply this matter to the case of Rome and it may be of good information The casting their dead bodies in the streets speaks the higher spite and detestation against them and in this particular they are described different from their Master And as they had prophesied three years and an half so they lay unburied three days and an half till there was no apparent possibility of their recovery But they revive and go to Heaven and a tenth part of the City falls by an Earthquake and seven thousand perish but the rest of that part of the City that fell who perished not gave glory to God Nine parts of the City left standing still whose ruine is working still from henceforward by the Gospel that these Witnesses had set on foot which brings in the Kingdoms to become the Kingdoms of Christ c. REVEL CHAP. XII AS Daniel Chap. 2. giveth a general view of the times from his own days to the coming of Christ in the mention of the four Monarchies in the four parts of Nebuchadnezzers Visionary Image which should run their date and decay and come to nothing before his coming and then in Chap. 7. handles the very same thing again in another kind of scheme and something plainer And then in Chap. 8. 10. 11. 12. doth explain at large and more particularly some of the most material things that he had touched in those generals So doth our Apocalyptick here and forward He hath hitherto given a general survey of the times from his own days to the end and now he goes over some of the chief heads again with explanation And first he begins with the birth of Christ and the Christian Church and the machination of the Devil to destroy both The Church
Christ did with the Beast and those that carried his mark he fought against them always and when he saw his time destroyed them here the Holy Ghost tells us what he did with the Devil that set them on You heard of Christ fighting with the Dragon Chap. 12. and the Dragon foiled and cast out sets to prosecute the Womans seed but what course takes he for that He resigns his Throne and Power and Authority to the Beast Rome and it must do and it did his business for him Chap. 13. 3. and how throughly it did its masters work is shewed all along from that place forward But what becomes of the old Dragon the master of mischief He sits by as it were and looks on while his game is played and hisses on his Deputy Rome first Imperial then Papal They at the last receive their due wages for their work Imperial and Papal go to perdition But what must become of the Dragon that set them on It would be very improper to tell so largely of the fearful vengeance and destruction upon the agents and to say nothing of the principal and chief mover That therefore is done here and this Chapter takes at Chap. 13. 3. and tells you what became of the old Dragon after the resigning of his Throne to the Beast namely that he sate not at his own quiet as if Michael had nothing to do with him or let him alone having so much to do with his instruments but that he curbed and destroyed both principal and agent and cast them both together into the bottomless pit The Devil had two ways of undoing men the Church by persecution the world by delusion of Oracles Idolatry false Miracles and the like His managing of the former by his Deputies the former Chapters have related and how they sped in his service and this comes to tell how he speeds about the other The great Angel Michael the Lord Christ who hath the key of the bottomless pit in his hand as Chap. 1. 18. chains him by the power of the Gospel that he should no more deceive the Nations for a thousand years Weigh the phrase Not deceive the Nations it is not not persecute but not deceive nor is it the Church but the Nations His persecuting of the Church hath been storied before and here is told how he is curbed for deceiving the Nations and indeed when he deputed Rome and let that loose for the former he was chained up as for the later It is easily construed how Satan deceived the Nations by Idols which are called a lie Isa. 44. 20. Rom. 1. 25. by his Oracles in which was no light Isa. 8. 20. and by magical miracles which were meer delusion Hence the world for the time of Heathenism is said to be in his Kingdom of darkness Act. 26. 18. Colos. 1. 13 c. Now the spreading of the Gospel through the world ruined all these before it and dissolved those cursed spels and charms of delusion and did as it were chain up Satan that he could no more Deceive the Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heathen as he had done by these deceits so that the words speak the ending of Satans power in Heathenism and the bringing in of the Gentiles to the knowledge of the truth out of darkness and delusion The date of this his chaining up was a thousand years Now the Jews counted the days of the Messias a thousand years as we touched before The Babylon Talmud in Sanhedrin in the Chapter Helek doth shew their full opinion about the days of Messias and amongst other things they say thus as Aruch speaks their words in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a tradition of the house of Elijah that the righteous ones that the blessed God shall raise from the dead they shall no more return to their dust but those thousand years that the holy blessed God is to renew the world he will give them wings as Eagles and they shall flee upon the waters The place in the Talmud is in Sanhedrin fol. 92. where the Text indeed hath not the word thousand but the marginal gloss hath it and shews how to understand the thousand years And Aruch speaks it as a thing of undeniable knowledge and intertainment And so speaks R. Eliezer in Midras Tillin fol. 4. col 2. The days of the Messias are a thousand Years As John all along this Book doth intimate new stories by remembring old ones and useth not only the Old Testament phrase to express them by but much allusion to customs language and opinion of the Jews that he might speak as it were closer to them and nearer their apprehensions so doth he here and forward This later end of his Book remembers the later end of the Book of Ezekiel There is a resurrection Ezek. 37. Gog and Magog Ezek. 38. 39. and a new Jerusalem Ezek. 40. and forward So here a resurrection ver 5. Gog and Magog ver 8. and a new Jerusalem Chap. 21. 22. There a resurrection not of bodies out of the grave but of Israel out of a low captived condition in Babel There a Gog and Magog the Syrogrecian persecutors Antiochus and his house and then the description of the new Jerusalem which as to the place and situation was a promise of their restoring to their own Land and to have Jerusalem built again as it was indeed in the days of Ezra and Nehemiah but by the glory and largeness of it as it is described more in compass then all the Land of Canaan they were taught to look further namely at the heavenly or spiritual Jerusalem the Church through all the World Now the Jews according to their allegorical vein applied these things to the days of Christ thus that first there should be a resurrection caused by Messias of righteous ones then he to conquer Gog and Magog and then there must come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The brave World to come that they dreamed of Besides what they speak to this tenour in the Talmudick Treatise last cited there is this passage in Jerus Megillah fol. 73. col 1. They are applying particular parts of the great Hallel to particular times what the great Hallel was we shewed a little before And that part say they I love the Lord because he hath heard me refers to the days of Messias that part Tye the sacrifice with cords to the day of Gog and Magog And that Thou art my God and I will praise thee refers to the world to come Our Divine Apocalyptick follows Ezekiel with an Allegory too and in some of his expressions alludes to some of theirs not as approving them but as speaking the plainer to them by them Here is a resurrection too but not of bodies neither for not a word of mention of them but of souls The souls of those that were beheaded for the witness of Jesus lived and reigned ver 4. and yet this is called The first resurrection ver 5.
The meaning of the whole let us take up in parts There are two main things here intended First To shew the ruine of the Kingdom of Satan and secondly The nature of the Kingdom of Christ. The Scripture speaks much of Christs Kingdom and his conquering Satan and his Saints reigning with him that common place is briefly handled here That Kingdom was to be especially among the Gentiles they called in unto the Gospel Now among the Gentiles had been Satans Kingdom most setled and potent but here Christ binds him and casts him into the bottomless pit that he should deceive no more as a great cheater and seducer cast into prison and this done by the coming in of the Gospel among them Then as for Christs Kingdom I saw Thrones saith John and they sate upon them c. ver 4. here is Christ and his inthroned and reigning But how do they reign with him Here John faceth the foolish opinion of the Jews of their reigning with the Messias in an earthly pomp and shews that the matter is of a far different tenour that they that suffer with him shall reign with him they that stick to him witness for him dye for him these shall sit inthroned with him And he nameth beheading only of all kinds of deaths as being the most common used both by Jews and Romans alike as we have observed before at Acts 12. out of Sanhedr per. 7. halac 3. And the first witness for Christ John the Baptist died this death He saith that such live and reign with Christ the thousand years not as if they were all raised from the dead at the beginning of the 1000 years and so reign all together with him those years out as is the conceit of some as absolute Judaism as any is for matter of Opinion but that this must be expected to be the garb of Christs Kingdom all along suffering and standing out against sin and the mark of the Beast and the like whereas they held it to be a thousand years of earthly bravery and pompousness But the rest of the dead lived not again until the thousand years were finished This is the first resurrection Not that they lived again when the thousand years were finished but it means that they lived not in this time which was the time of living when Satan was bound and truth and life came into the world The Gentiles before the Gospel came among them were dead in Scripture phrase very copiously Ephes. 2. 1 2. 4. 18. c. but that revived them Joh. 5. 25. This is the first resurrection in and to Christs Kingdom the second is spoken of at the twelfth verse of this Chapter that we are upon Paul useth the same expression to signifie the same thing namely a raising from darkness and sin by the power of the Gospel Rom. 11. 15. Now when this quickning came among the Gentiles Satan going down and Christs Kingdom advanced and the Gospel bringing in life and light as Joh. 1. 4. those that did not come and stick close to Christ and bear witness to him but closed with the mark of the Beast sin and sinful men these were dead still and lived not again till the thousand years were finished that is while they lasted though that were a time of receiving life Blessed therefore and holy are they that have part in this first resurrection for on them the second death hath no power ver 6. The second death is a phrase used by the Jews Onkelos renders Deut. 33. 6. thus Let Reuben live and not die the second death And Jonathan Isa. 65. 6. thus Behold it is written before me I will not grant them long life but I will pay them vengeance for their sins and deliver their carcases to the second death And ver 15. The Lord will slay them with the second death Observe in the Prophet that these verses speak of the ruine and rejection of the Jews now a cursed people and given up to the second death and in Chapter 66. vers 29 30 31. is told how the Lord would send and gather the Gentiles to be his people and would make them his Priests and Levites And then see how fitly this verse answers those In stead of these cursed people these are blessed and holy and might not see the second death and Christ makes them Priests to himself and his Father In this passage of John scorn is put again upon the Jews wild interpretâ—â—â—â—n of the resurrection in Ezekiel They take it litterally think some dead were really raised out of their graves came into the Land of Israel begat children and died a second time Nay they stick not to tell who these men were and who were their children Talm. Babyl in Sanhedr ubi supra After the thousand years are expired Satan is let loose again and falls to his old trade of the deceiving the Nations again ver 8. Zohar fol. 72. col 286. hath this saying It is a tradition that in the day when judgment is upon the world and the holy blessed God sits upon the Throne of judgment then it is found that Satan that deceives high and low he is found destroying the world and taking away souls When the Papacy began then Heathenism came over the world again and Satan as loose and deceiving as ever then Idolatry blindness deluding oracularities and miracles as fresh and plenteous as before from the rising of the Gospel among the Gentiles these had been beating down and Satan fettered and imprisoned deeper and deeper every day and though his agent Rome bestird it self hard to hold up his Kingdom by the horrid persecutions it raised yet still the Gospel prevailed and laid all flat But when the Papacy came then he was loose again and his cheatings prevailed and the world became again no better then Heathen And if you should take the thousand years fixedly and literally and begin to count either from the beginning of the Gospel in the preaching of John or of Peter to Cornelius the first inlet to the Gentiles or of Paul and Barnabas their being sent among them the expiring of them will be in the very depth of Popery especially begin them from the fall of Jerusalem where the date of the Gentiles more peculiarly begins and they will end upon the times of Pope Hildebrand when if the Devil were not let loose when was he He calls the enemies of the Church especially Antichrist Gog and Magog the title of the Syrogrecian Monarchy the great persecutor Ezek. 38. 39. Pliny mentions a place in Caelosyria that retained the name Magog lib. 5. cap. 23. So that John from old stories and copies of great troubles transcribeth new using known terms from Scripture and from the Jews language and notions that he might the better be understood So that this Chapter containeth a brief of all the times from the rising of the Gospel among the Gentiles to the end of the world under these two sums first the beating
henceforth must Vision and Prophesie and Inspiration cease for ever These had been used and imparted all along for the drawing up of the mind of God into writing as also the appearing of Angels had been used for the further and further still revealing of his will and when the full revelation of that was compleated their appearing and revelations to men must be no more So that this Revelation to John was the topping up and finishing of all revelations The Lord had promised that in the last days of Jerusalem he would pour down of his Spirit upon all flesh Act. 2. 17. And Christ promised to his Apostles that he would lead them into all truth John 16. 12 13. To look for therefore the giving of those extraordinary gifts of the Spirit beyond the fall of Jerusalem there is no warrant and there is no need since when the inspired penmen had written all that the Holy Ghost directed to write All truth was written It is not to be denied indeed that those that had these extraordinary gifts before the fall of Jerusalem if they lived after had them after for the promoting of these ends for which they were given but there is neither ground nor reason whereupon to believe that they were restored to the next generation or were or are to be imparted to any generation for ever For as it was in Israel at the first setling of their Church so was it in this case in the first setling of the Gospel The first fathers of the Sanhedrin in the wilderness were indued with Divine gifts such as we are speaking of Numb 11. 25. but when that generation was expired those that were to succeed in that Function and Imployment were such as were qualified for it by education study and parts acquired So was it with this first age of the Gospel and the ages succeeding At the first dispersing of the Gospel it was absolutely needful that the first planters should be furnished with such extraordinary gifts or else it was not possible it should be planted As this may appear by a plain instance Paul comes to a place where the Gospel had never come he stays a month or two and begets a Church and then he is to go his way and to leave them Who now in this Church is fit to be their Minister They being all alike but very children in the Gospel but Paul is directed by the Holy Ghost to lay his hands upon such and such of them and that bestows upon them the gift of Tongues and Prophesying and now they are able to be Ministers and to teach the Congregation But after that generation when the Gospel was setled in all the world and committed to writing and written to be read and studied then was studdy of the Scriptures the way to inable men to unfold the Scriptures and fit them to be Ministers to instruct others and Revelations and Inspirations neither needful nor safe to be looked after nor hopeful to be attained unto And this was the reason why Paul coming but newly out of Ephesus and Crete when he could have ordained and qualified Ministers with abilities by the imposition of his hands would not do it but left Timothy and Titus to Ordain though they could not bestow those gifts because he knew the way that the Lord had appointed Ministers thenceforward to be inabled for the Ministry not by extraordinary infusions of the Spirit but by serious study of the Scriptures not by a miraculous but by an ordinary Ordination And accordingly he gives Timothy himself counsel to study 1 Tim. 4. 13. though he were plentifully indued with these extraordinary indowments 1 Tim. 4. 14. And Paul himself had his Books for study or he had them to no purpose 2 Tim. 4. 13. And indeed it had been the way of God he hath instructed his people by a studious and learned Ministry ever since he gave a written word to instruct them in 1. Who were the standing Ministry of Israel all the time from the giving of the Law to the Captivity into Babel Not Prophets or those inspired men for they were but occasional Teachers and there were often long spaces of time wherein no Prophet appeared but the Priests and Levites that became Learned in the Law by study Deut. 33. 10. Hos. 46. Mal. 2. 7. And for this end as hath been touched they were disposed into forty eight Cities of their own as so many Universities where they studied the Law together and from thence were sent out into the several Synagogues to teach the people and had the Tithes paid them for their maintenance whilest they studied in the Universities and for their preaching in the Synagogues And it may be observed that even they that had the prophetick spirit did not only study the Scriptures themselves Josh. 1. 8. Dan. 9. 1. but sent the people for instruction to the Priests who were students and the standing Ministry Hag. 2. 11. Mal. 2. 7. 2. If you consider the times under the second Temple then it was utterly impossible that the people should be taught but by a studious and learned Ministry for the spirit of Prophesie was departed and the Scriptures were then in an unknown Tongue to all but Students And hence they had an interpreter in every Synagogue to render into the Vulgar what was read in the Law and the Prophets in the Original So that the Spirit of God inspired certain persons whom he pleased to be the revealers of his will till he had imparted and committed to writing what he thought fit to reveal under the Old Testament and when he had compleated that the Holy Ghost departed and such inspirations ceased And when the Gospel was to come in then the Spirit was restored again and bestowed upon several persons for the revealing further of the mind of God and compleating the work he had to do for the setling of the Gospel and penning of the New Testament and that being done these gifts and inspirations cease and may no more be expected then we may expect some other Gospel yet to come PARERGON Concerning the FALL of JERUSALEM AND The Condition of the JEWS in that Land after BEING come so near to the time of the destruction of Jerusalem as that it is but three years and an half and a little more from the time we have concluded with unto it and having so frequent occasion to mention that destruction and vengeance upon that Nation as we have had It may not be amiss to drive so for further as to take a view of such a spectacle not that we go about to write the History of their Wars and ruine which were but to transcribe Josephus who is in every mans hand but to take a brief account of the times thither and of the condition of the Nation in that Land afterward the History of which is not altogether so obvious as the other by both which we may not only see the performance of those threatnings of
of the work of the Masorites for this purpose who altered not added not invented not a tittle but carfully took account of every thing as they found it and so recorded it to posterity that nothing could be changed We shall only bring in their own expositions which will attest to this truth to both those words that our Saviour hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is little to be doubted that Christ speaking in their language meaneth the letter Jod which is far the least of all their letters And about this letter the Jerusalem Talmud hath this passage Sanhedr fo 20. col 3. The book of Mishneh Torah Deuteronomy came and prostrated it self before God and said unto him O Lord everlasting Thou hast written thy Law in me A Testament that fails in part fails in the whole Behold Solomon seeks to root Jod out of me viz. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall not multiply wives The Holy blessed God saith to it Solomon and a thousand such as he shall fail but a word of thee shall not fail R. Houna in the name of R. Acha said The Jod that the blessed God took from the name of our mother Sarah was given half of it to Sarah and half to Abraham There is a tradition of R. Hoshaiah Jod came and prostrated it self before God and said Lord everlasting thou hast rooted me out from the name of a righteous woman The holy blessed God saith to it Heretofore thou wast in the name of a woman and in the end of it Henceforward thou shalt be in the name of a man and in the beginning This is that which is written Moses called the name of Hoshea Jehoshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Tittle It most properly means those little Apiculi that distinguish betwixt letters that are very like one to another You may have the explanation of this in this pretty descant of Tanchuma fol. 1. It is written saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You shall not prophane my holy Name He that makes the Cheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world for he makes this sense You shall not praise my holy Name It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every thing that hath breath praise the Lord He that makes the He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world for he brings it to this sense Let every thing that hath breath profane the Lord. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They lyed to the Lord He that maketh Beth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroyes the world for he maketh this sense They lyed like the Lord. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is none holy like the Lord. He that makes Caph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world for he maketh this sense There is no holiness in the Lord. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord our God is one Lord. He that makes Daleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world for he bringeth the sense to this The Lord our God is a strange God c. In Chagig fol. 77. col 3. they speak more of the letter Jod and so doth Midras Tillin in Psal. 114. In Deut. 32. 18. this little letter is written less then it self in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet preserved in that quantity and not altered and observed so by the Masorites 2. Yet could they not for all their care but have some false Copies go up and down amongst them through heedlesness or error of transcribers In Shabb. fol. 15. col 2. they are disputing how many faults may be in a part of the Bible and yet it lawful to read in The books of Hagiographa say they If there be two or three faults in every lea◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He may mend it and read The Books of Hagiographa they read not in their Synagouges as they did the Law and the Prophets therefore this is to be understood of a mans private reading and of his own Bible which if faulty there were true Copies whereby he might mend it and so read Nay in Taanith fol. 68. col 1. there is mention of a faulty Copy that was laid up in the publick records They found three books in the Court of the Temple The book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In one they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in two it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 33. 27. And they approved the two and refused the one In one they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in two it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 24. 5. They approved the two and refused the other In one they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in two it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They approved of the two and resused the other That alteration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the second mentioned the Babylonian Gemarists and Massecheth Sopherim per. 1. say was one of the thirteen alterations that the Septuagint made in the Law for Ptolomy King of Egypt Which seems to argue that as they translated the Bible into Greek in which they made thousands of alterations from the text so that they copied an Hebrew copy for him and in that made these and this that was found in the Court of the Temple a transcript of that Copy 3. In every Synagogue they had a true Copy And it was their care every where to have their Bible as purely authentick as possible as may be seen by the curious rules that are given to that purpose in Massecheth Sopherim newly cited and Megillah For this they accounted their treasure and their glory And in the reading of the Law and the Prophets in the Synagogue it was their great care that not a tittle should be read amiss and for this purpose the Minister stood over those that read and oversaw that they read aright and from this as Aruch tells us he was called Chazan that is Episcopus or Overseer In Jerus Sotha fol. 21. col 3. the Samaritans are blamed by the Jews for wilfully corrupting their own Pentateuch R. Eliezer ben R. Simeon said I said to the Scribes of the Samaritans You have falsified your Law and yet reap no advantage by it for you have written in your Law By the plain of Moreh which is Sichem And was it not manifest enough without that addition that it was Sichem But you construe not a pari as we do It is said here The plain of Moreh and it is said elsewhere The plain of Moreh there it is no other but Sichem no more must it be here The addition cavilled at which is Sichem is so in the Samaritan Pentateuch now extant at Deut. 11. 30. But amongst all the wickedness that Christ and his Apostles laid
of the Gospel and if my poorness could some contribution towards the building of Sion The Method that I prescribed to my self in this undertaking some glimpse whereof thou maist see in this present Parcel was 1. To lay the Text of the Evangelists in that order which the nature and progress of the Story doth necessarily require 2. To give a Reason of this Order why the Text is so laid more largely or more briefly according as the plainness or difficulty of the connexion doth call for it 3. To give some account of the difficulties in the language of the Original as any came to hand either being naturally so in the Greek it self or being made difficulties when they were not so by the curiosity misconstruction or self-end-seeking of some Expositors 4. And lastly to clear and open the sense and meaning of the Text all along as it went especially where it was of more abstruseness and obscurity These two last things did I assay and go on withal a great way in the work with much largeness and copiousness both concerning the language and the manner For for the first I did not only poise the Greek in the ballance of its own Country and of the Septuagint but I also examined translations in divers languages produced their sense and shewed cause of adhering to or refusing of their sense as I conceived cause And for the second I alledged the various Expositions and interpretations of Commentators both ancient and modern and others that spake to such and such places occasionally I examined their Expositions and gave the Reader reason to refuse or imbrace them as cause required When seeing the Work in this way likely to rise to vastness of bulk it self and of trouble to the Reader I chose to abridg this first part for a trial and therein having expressed only those things which were most material for the understanding of the Text where it is less plain for where it is plain enough why should I spend time and labour about it And spoken mine own thoughts upon it and omitted unless it be for a taste of what I had done the glosses and thoughts of others I now wait for the direction and advice of my learned and loving Friends and Readers whether to exhibite the other parts that are to follow by Gods good blessing and assistance in that large and voluminous method that at the first I prescribed to my self or in that succiseness that this present parcel holdeth out I have partly chosen and have partly been constrained to tender this work to publick view by pieces whereof only this and this but a small one neither appears at this time I have chosen so to do that I might give the world my thoughts upon the Evangelists as the Lord giveth time for who would defer to do any thing of such a work till he have done all since our lives are so short and uncertain and the work so long and difficult And I have been constrained thus to do partly because of mine other occasions many and urgent which deny me opportunity to follow that business as such a bulk would require and partly because of the straits of the times which have straitned our Presses that they Print but rarely any thing voluminous Every year by Gods permission and good assistance shall yield its piece till all be finished if the Lord spare life health and liberty thereunto Divers things were fitting to have been premised to a work of this nature but because that if they should all be set before this small piece that we now exhibit the Preface or Prolegomena would be larger than the Book it self therefore have I reserved to every piece that shall come forth it s own share and portion And the things that I have thought upon and hewed out unto this purpose are these 1. To fix the certain year of our Saviours birth as a thing very fit to be looked after and to shew the certain grounds whereupon to go that our fixing upon such a year may be warranted and without wavering This have I premised to this first part wherein comes the Story and Treatise of our Saviours birth 2. To give account of all the dislocations of Texts and Stories in the Old Testament which are exceeding many to shew where is their proper place and order and to give the reason of their dislocation And this being so copious and frequent in the Old Testament the like will be thought the less strange and uncouth in the New 3. To make a Chorographical description of the Land of Canaan and those adjoyning places that we have occasion to look upon as we read the Gospel a thing of no small necessity for the clearer understanding of the Story 4. To make a Topographical description of Jerusalem and of the Fabrick of the Temple which will facilitate divers passages in the Gospel which are of no small obscurity 5. To give some account and Story of the State and Customs of the Iews in these times when the Gospel began and was first preached among them out of their own and other Writers which things the Evangelists mention not and yet which conduce not a little to the understanding of the Evangelists These as things very necessary for the matter in hand shall wait severally upon the several parts that shall follow as the Lord shall please to vouchsafe ability time health and safety From my Chamber in Westminster Octob. 1. 1644. PROLEGOM I. The Age of the World at our Saviours birth fixed the account proved the chiefest difficulties in the Scripture Chronicle resolved IN the Stories of times the times of the stories do challenge special notice and observation and of all other that of our Saviours birth being the fulness of time may best as best worthy make such a challenge A time to which all the holy ones that went before it did bend their eyes and expectation and a time from which all the Christians that have lived since have dated their Chronical accounts and computation And yet how unfixed is this time and age of the world in which so great a mystery came to pass and upon which so general accounting doth depend in the various reckonings of learned and industrious men It is not only to be seen in their writings wondered at in regard of the great difference at which they count but the fixed time is the more to be studied for upon this very reason because such men do so greatly differ among themselves The only way to settle in such variety is to take the plain and clear account and reckoning of the Scripture which hath taken a peculiar care to give an exact and most certain Chronicle to this time and not to rely upon the computation of Olympiades Consuls or any other humane calculation which it cannot be doubted must of necessity leave the deepest student of them in doubting and uncertainty Now the Scripture carrying on a most faithful reckoning of the times from
b b b b b Hebron was inhablted by Aaronites but the fields and villages about with children of Juda Josh. 21. 11. These two are Elizabeths neighbours and cousins her neighbours and her cousins heard how the Lord had c c c c c c Greek Had magnified mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Psal. 18. 50. the Hebr. and LXX and Psal. 126. 2. shewed great mercy upon her and they rejoyced with her 59. And it came to pass on the eighth day they came to circumcise the child and they called him Zacharias after the name of his Father 60. And his Mother answered and said Not so but he shall be called John 61. And they said unto her There is none of thy kindred that is called by this name 62. And they made signs to his Father how he would have him called 63. And he asked for d d d d d d Vulg. Pugillarem of which see Plin. lib. 13. cap. 11. ' Ev 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Batrachom a writing table and wrote saying His name is John and they marvailed all 64. And his mouth was e e e e e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew signifieth both to open and to unloose and so the loosing of his tongue which is not expressed in the Greek totidem verbis is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Hebraisme opened immediately and his tongue loosed and he spake and praised God 65. And fear came on all that dwelt round about them and all these sayings were noised abroad through out all the hill Country of Iudea 66. And all they that had heard them f f f f f f See Gen. 37. 11. Prov. 2. 1. 3. 1. 7. 1. laid them up in their hearts saying What manner of child shall this be g g g g g g Vulg. For the hand of the Lord was with him contrary to the Orig. Arab. and Syr. and the hand of the Lord was with him 67. And his Father Zacharias was filled with the Holy Ghost and prophecied saying 68. Blessed be the Lord God of Israel for he hath visited and redeemed his people 69. And hath raised up a horn of salvation for us in the house of his servant David 70. As he spake by the h h h h h h By the mouth that is by the mouths one number for another as tree for trees Gen. 3. 1. frog for frogs Exod. 9. 2. c. yet is the observation of Albertus magnus ingenuous and true All the Prophets spake of Christ uno ore things so agreable as if they had all spoken with one mouth mouth of his holy Prophets which have been since the World began 71. i i i i i i In the orig it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salvation or deliverance and so in the Arab. and Vulg. Lat. now it may be read either in apposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers 69. He hath raised up an horn of salvation namely salvation from our enemies or in subsequence to the verb he spake vers 70. He spake by the mouth of his holy Prophets of Salvation and this is the more genuine and proper Beza That we should be delivered from our enemies and from the hands of k k k k k k Two Phrases used to heighten the sense 2 Sam. 22. 18. 41. Psal. 44. 10. 68. 1. 89. 23. 106. 16. them that hate us 72. l l l l l l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Josh. 2. 12. 2 Sam. 9. 1. c. The Syr. reads conjunctively And he hath shewed mercy and so doth the Arab. the other clause And he hath remembred To perform the mercy promised to our fore-fathers and to remember his holy Covenant 73. m m m m m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Accusative case either in apposition to Cornu Salutis vers 69. as Tollet or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understood as Calvin or following the Verb Tâ— performe in vers 72. As the Syr. and an old English or that the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 governeth two cases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The oath which he sware to our father Abraham 74. n n n n n n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This clause standeth in the Orig. and in all translations in the end of the vers preceding See Syr. Arab. Valg France Spain Dutch Deodate Vâ—tab Erasm. Beza c. That he would grant unto us that we being delivered out of the hands of our enemies might serve hiw without fear 75. In holiness and righteousness before him all the days of our life 76. And thou child shalt be called the Prophet of the most Highest for thou shalt go before the face of the Lord to prepare his ways 77. To give knowledge of salvation unto his people by the remission of their sins 78. Through ††††††Greek The Bowels of mercy the tender mercy of our God whereby the day spring from an high hath visited us 79. To give light to them that sit in darkness and in the shadow of death to guide our feet into the way of peace 80. And the child grew and waxed strong in Spirit and was in the desert till the day of his shewing unto Israel Reason of the Order THE order of this Section may be briefly contrived and illustrated thus Elizabeth when Mary cometh to her was about six months gone with child Luke 1. 26. 36. and about nine months when she departed from her vers 56. She coming to her own house is suspected by Joseph to have played the harlot and is in danger of a secret divorce while these things are thus passing betwixt them two at Nazaret the time of Elizabeths delivery is fully come Harmony and Eplanation Verse 59. They came to circumcise the Child IN Hebron and about the time of Easter was circumcision first ordained Gen. 17. And in the same place and at the same time of the year was John Baptist born and circumcised who was to bring in Baptism in stead of Circumcision as may be apparent by observing the time of the Angel Gabriels appearing and message to his father Zacharias in the preceding Kalendar and it shall be to the full explained and proved hereafter when we come to treat of the time of our Saviours birth § And they called his name Zacharias A thing hardly to be parallel'd again in all the Scripture that a child should be named by the name of his father an extraordinary action in an extraordinary case Because Abraham and Sarah had their new names given them at the giving of circumcision therefore did after-times reserve this custom to name their Children at their circumcising The name was sometime given to the child by the mother but that was ever at the birth and it was upon some weighty and special reason as Gen. 29. 32 33 34 35. and 30. 6
occasion of the rising of the Pharisees is of more obscurity and the reason of their name admitteth of more conjectures As whether they were so called from Perush which importeth Exposition for that they took upon them to be the great Expositors of the Law by their Traditions or from Parush which betokeneth separation for that they accounted and pretended themselves more holy then others of the people and so became Separatists from them as despising them Luke 18. 9. Either of which Etymologies carry with them a fair and plausible probability of their notation but the last most agreeable to what both the Scripture and other writings have said of them in regard of their singularity and as we shall have further occasion to descry when we come to meet with them in their Doctrines Practises or Opinions And the time of their first starting up is yet obscurer But to speak mine own thoughts I cannot but conceive them to have been somewhat more ancient then the Sadduces though but a little And that that passage of the Prophet Malachi when he and the Spirit of Prophecy with him was to leave this world Remember the Law of Moses Mal. 4. 4. gave occasion to the rising of the Pharisees and to the confirming of the Sadduces in their opinion when they had taken it up For whereas the Spirit of Prophecy and revelation was now to depart from Israel God having revealed as much of himself and of his will to them as he thought fit and necessary He sendeth back the people in this defect of Prophetick guidance and direction to the Law of Moses to be their study and their rule of Faith and of Obedience Hence did a certain generation among them take occasion and opportunity to vent and broach traditions and glosses upon the Law pretending them to have descended from Moses himself and to have been handed over to them from hand to hand and as the Prophets while their race continued expounded Moses and instructed the people in the knowledge of the Law by the Spirit of God so these men now the Prophts were gone took on them to explain Moses and the Law also and by a way which they pretended to be of equal authority with the words of the Prophets For that say they is Gods own gloss upon his own Law and this he taught Moses while he was with him in the Mount And this Moses taught Joshua and Joshua the Elders and Eli received it from the Elders and from Phinehas and Samuel from Eli and David from Samuel and Ahijah the Shilonite from David and Elias from Ahijah and Elisha from Elias and Jehojada the Priest from Elisha and Zacharias from Jehojada and Hosea from Zacharias and Amos from Hosea and Esay from Amos and Micah from Esay and Joel from Micah and Nahum from Joel and Habakkuk from Nahum and Zephany from Habakkuk and Jeremy from Zephany and Baruch from Jeremie and Ezra and his School from Baruch The School of Ezra was called the men of the great Synagogue and they were Haggai Zechary Malachi Daniel Hananiah Mishael Azariah Nehemiah Mordecai Bilshan Zerubbabel and many wise men with them to an hundred and twenty The last of them was Simeon the just and he was in the number of the hundred and twenty and he was High Priest afte◠Ezra Vid. Rambam in Mishu. Tom. 1. statim sub initio This nameless number that were between the time of Zerubbabel Nehemiah Mordecai and those holy men that we find mentioned in Scripture and between the times of Simeon the just I suspect to be the Generation that afforded the rise and original of Pharisaism and Traditions For there was a good large space of time and distance detween Ezra and Simeon the just as might be cleared by several particulars if that were needful And a preparative if not a ground-work to Pharisaisme and traditions seemeth to be that famous speech of the great Synagogue mentioned in Pirck Aboth Per. 1. The men of the great Synagogue said three things Be deliberate in judgment and raise up Scholars in abundance and make a hedg to the Law Now the lesson of making a hedg to the Law by a fixed and determinate exposition was to bring on and into credit those glosses and traditions which they would produce and bring upon it For that the Law should lie to the Commons without any fence about it to keep men off from breaking in upon it by their own interpretations and expositions of it they could soon perswade the People was a thing not to be tolerated or indured and when they had wrought this lesson home upon their hearts then had they glosses ready of their own invention to put upon it as to hedg or fence in from private interpretations These glosses or expositions they had a twofold trick to bring into request First To pretend strongly that they had descended traditionally from Moses and from God himself as the pretended pedegree of them is shewed before And secondly to use a strict and severe preciseness in their own conversation and to pretend and shew a holiness above other men and to withdraw from them as too profane for their society that this might bring their persons into admiration and their traditions into repute And thus they came by their name of Separatists and thus they laid the foundation for traditions And as the Pharisees took this opportunity and occasion from those words of the Prophet Remember the Law of Moses to vent their foolish and wicked Expositions upon Moses as seeming thereby to do the people a singular benefit and to make as singular a fence to Moses himself So likewise did the Sadduces make use of the same occasion to confirm themselves in the error they had taken up and to assert it unto others in that in all the Law of Moses to the study of which the Holy Ghost had especially directed them in those times and which Scripture only they imbraced there is not mention nor hint at all as they pretented of the resurrection of the dead or of a world to come § Coming to his Baptism The Pharisees and Sadduces were not repulsed by John though he call them by such a name as Vipers but they were baptized by him as is most apparent by comparing the relation that Saint Luke maketh of this Story and this together That saying therefore of Luke Chap. 7. 20. But the Pharisees rejected the Counsel of God against themselves being not baptized of him is to be understood of some of that Sect and not all § O generation of Vipers By Generation we are not to understand the present age as when it is said shall rise up in judgment with this Generation An adulterous generation seeketh a sign c. that is the people of this age It is not to be so taken as if the Baptist meant this present Generation are Vipers for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though
They had both the same end repentance For though our Christian baptism is called the Baptism for remission of sins Act. 2. 38. c. and a great deal of preeminence of this above that of John picked as is thought out of that title yet is it no more then what is said of the baptism of John Mark 1. 4. Fourthly Whereas it is commonly said that one end of our Saviours being baptized was that he might sanctifie our baptism how can this be supposed if he received not our baptism but one different from it Fifthly The Disciples were baptized with no baptism but that of John for Christ baptized them not and who other should do it cannot be imagined and therefore if this of ours be more excellent then Johns we have a better baptism then the Apostles that first administred it Sixthly and lastly Howsoever the Schools without any stumbling do hold rebaptization of those that had received the baptism of John this crosseth their own tenet that his was a degree above the washings under the Law for their imperfection was shewed by their reiteration and in this they make his to differ nothing at all And whereas it is said Act. 19. 5. that some that were baptized with the baptism of John upon Pauls instruction of them were baptized in the Name of the Lord Jesus it was rather their renewing to their baptism then their baptism to them and not that they took any other then that of John but that they now began to entertain and apply it to the right intent As it may be exemplified in circumcision in any heathen son of Abraham as in Jethro for an instance He was circumcised while he was an unbeliever because he was a Midianite a child of Abraham now when he came to be a convert and imbraced the true Religion he was not to be circumcised again for that was not possible but he then began to know and apply the right use and meaning of his circumcision and so was renewed to it and not it to him Or those words When they heard this they were baptized in the name of the Lord Jesus may be understood to be the words of Paul and not of Luke as see Beza in loc This phraze of baptizing with the Holy Ghost sheweth first the restoring of the Holy Ghost which long ago was departed from Israel and gone up Secondly The abundance and plenteousness of that gift when it should be exhibited that it should be as water poured upon them as the word is used Joel 2. 28. Thirdly It sheweth whither all the washings and purifyings of the Law aimed and had respect namely to the washing and purging of men by the Holy Ghost §. You. That is some of you as 1 Sam. 8. 11. He will take your sons that is some of them or You that is the people as Deut. 18. 15. The Lord shall raise to thee a Prophet that is to thy people and unto him you shall hearken that is the Nation of your posterity §. And with fire From Isa. 4. 4. The Lord shall wash the filthiness of the Daughter of Zion and purge the blood of Jerusalem out of the middest thereof by the spirit of Judgment and by the spirit of burning It is easily to be resolved what John meaneth here by fire seeing our Saviour himself hath applied the other part of his speech to the coming down of the Holy Ghost on Pentecost day when we know he appeared in the visible shape of Tongues of fire Act. 2. Now Christs baptizing in this manner with fire was 1. That the giving of the Holy Ghost might fully answer the giving of the Law both for time and manner for both were given at Pentecost and both in fire 2. To express the various operations of the Holy Ghost which are fitly resembled and represented by the effects of fire As 1. To inlighten with knowledge 2. To inflame with zeal 3. To burn up corruption 4. To purifie the nature 5. To turn the man to its own qualification of sanctity as fire maketh all things that it seiseth like it self 3. To strike terror in the hearts of men lest they should despise the Gospel and to win reverence to the Holy Ghost for fear of the fire 4. Hereby was clearly and fully shewed the life and significancy of the sacrifices under the Law upon whom there came a fire from Heaven intimating that they are lively sacrifices and accepted who are inflamed by the Holy Ghost from above And thus the two elements that have and shall destroy the world water and fire hath God been pleased to use for the benefit and salvation of his chosen Vers. 17. Whose fan is in his hand By the fan in the hand of Christ the most Expositors understand the power of judgement that God the Father hath committed to him For the Father judgeth no man but hath committed all judgement to the Son Joh. 5. 22. And thus some take it for an argument against security to all and others against Apostasie to those that have been baptized with the Holy Ghost and that as the Baptist in the former words hath told what Christ would do at his first coming and appearance so in these what he will do at his second but I rather adhere to the interpretation of them that by the Fan of Christ understand the Gospel and his preaching and publication of the same and that upon these reasons First Because unless it be thus taken we have not here any testimony at all given by the Baptist to the people concerning that part of the Office of Christ. Now that being a matter of so great importance as that the Prophets do more insist upon the preaching of Christ and his power in the Gospel then upon any other thing that concerned him in the work of Redemption and this being in several respects more regardable then his baptizing with the Holy Ghost it cannot be imagined that John should omit to bear witness of him for such a thing nay it had been to neglect to bear witness of him for the chief thing of all Secondly Because the Gospel or the Word of God is the proper touchstone that trieth and differenceth betwixt gold and dross truth and falshood pure and vile and this is the instrument wherewith he confoundeth every strong hold that exalteth it self against himself Isa. 11. 4. 2 Thes. 2. 8. Revel 1. 16. 2. 16. And Thirdly Because John speaketh of Christ as he should presently shew himself among them as it is apparent in the verse preceding and not as he should shew himself at the end of the world §. His floor If these words and those that follow be applied to the whole Church in all places and at all times in general the application may be very profitable and pertinent as giving warning to all men to bring forth the fruits of repentance for fear of the judgement to come and so the end of this verse may be of the same use
from death to life in a spiritual sense which argues that he intends the same sense here 3. In that he ascribeth reviving to his Voice here as he did there to his Word 4. Because he distinguisheth upon hearing his voice The dead shall hear it and as many as hear it shall live which is applicable a great deal more fairly to the bare and to the effectual hearing of the Gospel than to dead in corporal sense And 5. lastly Because there are so great things spoken of the calling of the Gentiles in the Scripture and of Christs work about that matter and their Heathenish condition so expresly called death and their imbracing the Gospel a resurrection that when Christ is speaking of his actings in the New Testament and useth such words as these before us we may not unproperly apply them in that sense It would have prevented many controversies and not a few errors if the Phrases the last days and the day of the Lord and the end and new Heavens and new Earth and the dead raised c. had been cautelously understood and as the Scripture means them in several places But as for the raising of the dead in the verse in hand it needeth not very much curiosity to fix it to either of those as a determinate sense since taken either way that hath been mentioned it carries a fair construction most agreeable to the truth and not very disagreeable to the scope and context Vers. 26. For as the Father hath life in himself so hath he given to the Son to have life in himself It is needless to dispute here how far the second person in the Trinity may be said to have or not to have his being of himself for the words do not consider him simply as the second person but as the Messias God and Man as is the tenour of speech all along And in this acceptation we may give the words this construction 1. That they are a Paraphrase upon the name Jehovah which betokeneth Gods eternal being in himself and his giving of being to the Creature and that they mean that as the Father is Jehovah so also hath he given to the Son the Messias that name above all names as Philip. 2. 9. to be owned and worshipped for Jehovah having life in himself as being the eternal and living God and having the disposal of life in his power as being the God of all living 2. That as the Father is the eternal and immortal God so also is the Messias and though he stand there before the Sanhedrin in humane appearance yet should he never see corruption as Psalm 16. 10. but declare himself mightily to be the Son of God and to have life in himself by his raising himself from the dead Rom. 1. 4. Being the first and last He that liveth though he died and is alive for evermore Amen and hath the Keys of Hell and death at his disposal Rev. 1. 17 18. 3. As the words before may be applied to Christs raising from the dead those that were either bodily or spiritually deceased so these are a reason and proof of that assertion because as the Father hath the absolute disposal of life in his own power so hath he given to the Messias the same disposal Vers. 27. And hath given him authority to execute Iudgment also because he is the Son of Man By this passage it is apparent in what sense our Saviour useth the term The Son and The Son of God all along this discourse namely for the Son of God as he was also the Son of Man or the Messias There hath been some scruple made as was mentioned before upon the reason given of Christs authority of Judging namely because he was the Son of Man which will be removed by rightly stating the sense of the Son of Man which we may take up in these three particulars 1. The Phrase the Son of Man may be taken to signifie simply A Man and then the words are to be understood in this sense He hath given him authority of judging because he is a man and then is the reason current and apparent under this construction First Because the Son of God humbled himself and became man for the redemption of man therefore the Lord hath given him authority to be judge of man as Phil. 2. 8 9. And secondly He hath given the Messias authority of judging because he is man that man might be judged by one in his own nature as Act. 17. 31. He hath appointed a day in which he will judge the World in righteousness by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him from the dead 2. The title The Son of Man which our Saviour so oft applieth to himself in the Gospel doth not speak him barely A Man but it owns him as that singular and peculiar seed of the woman or Son of Man that was promised to Adam to be a repairer of ruined mankind and the destroyer of the works of Satan as the term hath been cleared before And in this construction the reason of Christs authority of judging because he was the Son of Man is yet cleared further namely because he was the Son of that promise the Heir of the world and Redeemer of mankind and Destroyer of Devils therefore the Lord did give authority to him to be Lord of the World and Judge of Men and Devils to destroy the Serpent and his seed that were his enemies and to perfect and save the holy seed that should believe in him and obey him and to do and order all things here in this world that were in tendency either to the one or the other end 3. The Messias is thus charactered in Dan. 7. 13 14. Behold one like the Son of man came with the clouds of Heaven and came to the antient of days and they brought him near before him And there was given him dominion and glory and a Kingdom that all people nations and languages should serve him Upon which words R. Saadias glosseth thus This is Messias our righteousness But is it not written concerning the Messias lowly and riding upon an Ass Because he shall come in humility and not in pomp riding upon Horses And with the Clouds of Heavens meaneth the Angels the Host of Heaven this is the abundance of greatness which the Creator shall give unto the Messias c. Our Saviour in the words that we are upon seemeth to point at those words of Daniel and whereas it was confessed by the Nation that the Son of Man there spoken of to whom all Dominion was given was the Messias he doth here plainly aver that it was himself and that all Authority and Judicature was given him because he was the Son of Man Observe how purposely he changeth expressions In ver 25. He speaketh of raising the dead by the voice of the Son of God and here of executing judgment because he is the Son
Grecian studies of Philosophy but with more vainglory than solidity He not contented to have been a personal accuser of the Jews to Caius in that their Embassie wrote also bitterly against them in his Egyptian History to disgrace them to posterity Of which Josephus that wrote two books in answer of him giveth this censure That some things that he had written were like to what others had written before other things very cold some calumnious and some very unlearned And the end and death of this blackmouthed railer he describeth thus To me it seemeth that he was justly punished for his blasphemies even against his own Country laws for he was circumcised of necessity having an ulcer about his privities and being nothing helped by the cutting or circumcising but putrifying with miserable pains he died Contr. Apion lib. 2. §. 8. Philo the Jew Philo was a Jew by Nation and Alexandrian by birth by line of the kindred of the Priests and by family the brother of Alexander Alabarcha His education was in learning and that mixed according to his original and residence of the Jews and of the Greeks his proof was according to his education versed in the learning of both the Nations and not inferior to the most learned in either From this mixture of his knowledge proceeded the quaintness of his stile and writing explaining Divinity by Philosophy or rather forcing Philosopy out of Divinity that he spoiled the one and did not much mend the other Hence his Allegories which did not only obscure the clear Text but also much soil the Theology of succeeding times His language is sweet smooth and easie and Athens it self is not more elegant and Athenian For attaining to the Greek in Alexandria partly naturally that being a Grecian City and partly by study as not native Grecians used to do he by a mixture of these two together came to the very Apex and perfection of the language in copiousness of words and in choice His stile is always fluent and indeed often to superfluity dilating his expressions sometimes so copious that he is rather prodigal of words than liberal and sheweth what he could say if the cause required b◠saying so much when there is little or no cause at all And to give him his character for this in short He is more a Philosopher than a Scripture man in heart and more a Rhetorician than a Philosopher in tongue His manner of writing is more ingenious than solid and seemeth rather to draw the subject whereon he writeth whither his fancy pleaseth than to follow it whither the nature and inclination of it doth incline Hence his allegorizing of whatsoever cometh to his hand and his peremptory confidence in whatsoever he doth allegorize insomuch that sometimes he perswadeth himself that he speaketh mysteries as pag 89. and sometimes he checketh the Scripture if it speak not as he would have it as pag. 100. How too many of the Fathers in the Primitive Church followed him in this his vein it is too well known to the loss of too much time both in their writing and in our reading Whether it were because he was the first that wrote upon the Bible or rather because he was the first that wrote in this strain whose writings came unto their hands that brought him into credit with Christian Writers he was so far followed by too many that while they would explain Scripture they did but intricate it and hazarded to lose the truth of the story under the cloud of the Allegory The Jews have a strain of writing upon the Scripture that flieth in a higher region than the writings of Christians as is apparent to him that shall read their Authors Now Philo being a Jew and naturally affecting like them to soar in a high place and being by his education in the Grecian wisdom more Philosophical than the Jews usually were and by inclination much affected with that learning he soareth the Jewish pitch with his Grecian wings and attaineth to a place in which none had flown in before unless the Therapeutae of whom hereafter writing in a strain that none had used before and which too many or at least many too much used after of his many strange and mysterious matters that he findeth out in his vein of allegorizing let the Reader taste but some As see what he saith of the invisible Word of God pag. 5. and pag. 24. 169. 152. How he is a Pythagorean for numbers pag. 8. and pag. 15 16 31. where he is even bewitched with the number Seven and pag. 32 33. as the Therapeutae were 695. from whom he seemeth to have sucked in his Divinity Pag. 9. He accounteth the Stars to presage future things whom in pag. 12. he almost calleth intelligible Creatures pag. 168. and immortal Spirits pag. 222. Pag. 12. He seemeth to think that God had some Coadjutors in mans Creation Pag. 15. God honored the seventh day and called it holy for it is festival not to one people or region only but to all which is worthy to be called the festivity of the people and the nativity of the world Pag. 43. He distinguished betwixt Adam formed and made earthly and heavenly Pag. 57. He teacheth strange Doctrine which followeth more copiously p. 61. about two natures created in man good and bad Pag. 68. Observe his temperance when his list Pag. 86. He believeth that his soul had sometime her raptures and taught him strange profound and unknown speculations as there she doth concerning the Trinity and in pag. 89. He thinketh he talketh mysteries Pag. 94. Faith the most acceptable Sacrifice an unexpected confession from a Jew Pag. 100. He checketh Joseph the Patriarch for impropriety of speech and he will teach him how to speak Pag. 102. Speaking of the death of Moses he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He is not gathered or added fainting or failing as men had done before for he admitted not either of addition or defection but he is translated or passeth away by the Authority of that efficient word by which the universe was made Pag. 122. He is again very unmannerly and uncivil with Joseph and so is he again in pag. 152. he had rather lose his friend than his jest and censure so great a Patriarch than miss his Allegory That Aaron used imposition of hands upon Moses pag. 126. Pag. 127. That Abel slain yet liveth as Heb. 11. Pag. 152. God like a Shepherd and King governeth all things in the world by right and equity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Setting over them his upright word which is his first begotten Son who taketh the care of this sacred herd like the Deputy of some great King Pag. 161. He sheweth his learning is the great Encyclica Pag. 168. He calleth Angels Genii and Heroes according to the Greeks and holdeth that they were created in the air but in the superiour part of it near the Sky and fly up and down there pag. 221 222. Pag.
and his fellow to reach his meat as he had occasion In such a manner and distance did the beloved Disciple lean before our Saviour and yet is said very properly to lean in his bosom because he leaned before his breast so as that whensoever Christ put up his arm he was in a manner within his embrace But when Peter beckned to him to enquire who it was that should be the Traitour then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he leaned back so far as that his back or shoulders rested upon Jesus breast and he lay in a sitting posture to whisper with him III. They being thus set the first thing towards this Passover supper that they went about was that every one drank off a cup of Wine So do their own Directories and Rituals about this matter inform us The order of the performing of the things commanded for the fifteenth night * * * Maym. ubi supr per. 8. saith Maymony was thus they first mingled a cup for every one of them and one gave thanks and they drank it off And herein he doth follow the Talmud Text which in the Treatise of the Passover in the place cited in the Margin before relateth the very same thing in the very same order Among the several viands or victuals or concomitants or what you will call them which accompanied the Paschal Lamb at its eating of which we shall speak in their course there were two which they held to be most eminent and most honourable and those were Bread and Wine And amongst other expressions of respect and honour that they shewed to these this was not a small one that howsoever they disposed of their posture of sitting all the rest of the meal they might not fail to betake themselves to the leaning composure already described the emblem of their liberty when they eat their unleavened Bread and drank their Wine And so my Author last cited holdeth out in this Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * * Id. ibid per. 7. When is it necessary that they use the leaning posture Even at that time that they are eating an Olive-quantity of unleavened Bread and drinking their four cups of Wine and as for the time of eating or drinking of any thing else all the meal if they sat leaning it was the more commendable but if they did not it was not so very material Which matter the Gemarists and Glossaries do clear and distinguish upon thus ‖ ‖ ‖ Gloss. ibid. The unleavened bread requires the leaning posture but the bitter herbs require it not Of the wine it is said that it doth require the leaning posture and it is said that it doth not require it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they say of it that the two former cups require this leaning composure but the two latter require it not The eating of unleavened bread at this time they were enjoyned by a special and express command Exod. 12. 18. but as for the use of Wine they took it upon this general ground * * * 〈…〉 because a man must chear up his wife and children to make them rejoyce at the Festival And what do they chear them up withal With Wine And they were so punctual and exact in this matter that ‖ ‖ ‖ 〈…〉 the poorest man in Israel was bound to drink off four cups of Wine this night yea though he lived of the alms basket †††R. Sam. â—â— And if he had no other way to compass so much Wine or if the Almoners gave him not enough for four cups he must sell or pawn his coat or hire out himself for four cups of Wine The Gemarists do debate the matter why four cups of Wine rather than any other number and the result is held out by the Jerusalem Talmud to this purpose * * * Talm. Ier. ubi ante Whence is the ground for four cups Rabbi Jochanan in the name of Rabbi Benajah saith in parallel to the four words that are used about Israels redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing out delivering redeeming and taking R. Joshua the son of Levi saith in parallel to the four cups of Pharaoh in these Texts Pharaohs cup was in my hand and I squeezed them into Pharaohs cup. And I gave the cup into Pharaohs hand and thou shalt give Pharaohs cup into his hand R. Levi saith in parallel to the four Monarchies Dan. 7. And our Rabbins say in parallel to the four cups of vengeance that the holy blessed God will make the Nations of the World drink off for which there are these four Texts Thus saith the Lord God of Israel to me take the Wine cup of this fury at mine hand Jer. 25. 15. Babel is a golden cup in the hand of the Lord Jer. 51. 7. For in the hand of the Lord there is a cup Psal. 75. 8. And this is the portion of their cup Psal. 11. 6. And answerably the Lord will make Israel drink four cups of consolation in these four Texts The Lord is the portion of my cup Psal. 16. 5. My cup runeth over Psal. 23. 5. I will take the cup of salvation Psal. 116. 13. which was two In these four cups of Wine that they were to drink they were curious about the measure and about the mixture * * * Maym. in Hâ—amets umats per. 7. Gloss. ibid. the proportion of Wine in every cup might not be less than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fourth part of a quarter of an hin besides what water was mingled with it for if they did not drink it so mingled they held they missed of the right performance of that service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These four cups saith the Author cited in the margin must needs be mingled And the Talmudick Rubrick for this night service whensoever it speaketh of any of these cups of Wine brought to him that officiated in the Haggadah it useth this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ‖ ‖ Pesachin ubi supr They mingled it for him And it is received among them as a current Maxim what was delivered by Rabh in the Gemara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That whosoever drank these four cups of pure Wine he indeed had done his duty about drinking Wine but he had not done his duty about setting forth their freedom for this mingling of their Wine was not so much in reference to sobriety as it was to make the Wine the more delightsom And that is the reason that Maymony giveth when he saith the Wine must needs be mingled namely that the drinking of it may be the more delightsom and all according to the quality of the Wine and the mind of the drinker Therefore they accounted it somewhat towards the expression of their freedom which they so much affected to express at this time to drink their Wine mingled which heightned the drinking of it to the more delight The first cup of these four being brought to them
would have the Bible turned into Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strom. 1. Pag. 124. That is For this were the Scriptures interpreted in the Grecians Tongue that they might have no excuse for their ignorance being able to understand our Scriptures if they would CHAP. XXIV Phrases taken from Iews in the New Testament THESE Phrases are by the great Broughton called Talmudick Greek when Jewish and Talmudical Phrases are used in Holy Writ Such is Gehenna frequent in all Rabbins Maranatha 1 Cor. 16. 22. the bitter excommunication The world to come so often used in the Gospel and nothing more often among the Jews and Chaldees Raka Matth. 5. 22. of which see Chap. 19. Jannes and Jambres 2 Tim. 3. 8. whose names I find in the Chaldee Paraphrast with very little difference and a goodly legend of them As in Exod. 1. 15. Pharaoh slept and saw in his dream and behold all the land of Egypt was put in one scale and a * * * Chal. Taâ—la bar imera young lamb in the other scale and the lamb weighed down the scales of himself * * * Chal. Mliadh out of hand a Phrase most usual in Iews Authors and the very same in Eng. oâ—t of hand out of hand he sends and calls all the Sorcerers of Egypt and tells them his dream Out of hand Janis and Jimbres chief of the Sorcerers opened their mouths and said unto Pharaoh there is a child to be born of some of the Congregation of Israel by whose hands all the land of Egypt shall be wasted therefore the King consulted with the Jewish midwives c. And in Exod. 7. 11. He calls them Janis and Jambres And that you might the better understand who these two were the Hebrew comment upon the Chaldee Text saith They were Scholars for their art of enchanting to the noble wizard Balaam and so he fetches Zophar for authority to maintain them And to prove Janis and Jambres either very constant enemies and opposers to Moses or else very good dutiful Scholars to Balaam the Chaldee saith that these two were the two servants that went with Balaam Numb 22. 22. when he went to curse Israel Beelzebub or as the New Testament Greek calls it Beelzebul is a wicked phrase used by the Jews of Christ Mark 3. 22. and elsewhere Now whether this change of the last letter were among the Jews accidental or of set purpose I cannot determine Such ordinary variation of letters without any other reason even use of every Country affords So Reuben is in the Syrian called Rubil Apoc. 7. 5. So the Greek and Latine Paulus is in the Syrian Phaulus in Arabian Baulus But some give a witty reason of l in Beelzebul that the Jews in derision of the Ekronites god Baalzebub which was a name bad enough the god of a flie gave him a worse Baalzebul the god of a Sir-Reverence for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in Chaldean To omit any more Jewish Phrases honoured by the New Testament using them this very thing does shew the care is to be had for the right reading of the Greek since so many idioms and so many kinds of stile are used by it CHAP. XXV Ninivehs conversion Jonah 3. THE book of Jonah is wholly composed of wonders Some hold Jonah to be wonderful in his birth As that he should be the son of the Sarepta widow whom Eliah raised to life And because the mother of the child said Now I know that the word of God in thy mouth is true therefore he is called Ben Amittai the son of my truth whether the story may be called Ben Amittai or a true story let the Reader censure by the two Towns of Sarepta and Gath-hepher Howsoever Jonah was wondrous in his birth I am sure he was wondrous in his life A Prophet and a runnagate before his shipwrack a man drowned and yet alive in his shipwrack and a Preacher of Repentance and yet a Repiner at Repentance after The least wonder in the book is not the conversion of Niniveh It was a great wonder as D. Kimchi says that Jonah was in the belly of the fish three days and three nights and yet lived And it was another wonder that he was not stupid but continued in his senses and intellectuals and prayed And do but well consider it and it will appear almost as great a wonder that Niniveh so great a Town so long wicked in so short time should be converted To say as Rabbi Joshuah doth That the men of the Ship were got to Niniveh and had told all the occurrence about Jonah how they had thrown him over hatches and yet he it was that was among them and therefore they believed the sooner as it is without Authority so doth it lessen the wonder of the Towns conversion Jonah an unknown man of a forraign people to come into so great a City with a Fourty days and Niniveh shall be destroyed was strange But for the King upon so short a time to send a cryer to proclaim Repentance is as strange if not stranger Jonah proclaims the Town shall be destroyed the King in a manner proclaims the Town shall not be destroyed by proclaiming the means how to save it Repentance To say as * * * Aben Ezra gives 2. Reasons of poor force to provt that Ninlveh feared God in old time 1. Because otherwise he would not have sent his Prophet to them and so he lessens the wonder of Gods mercy 2. Because we read not that they brake their images therefore they had not any How far the Rab. is besides the cushion both for construction and reason one of small skill may â—edge Aben Ezra does That because the City is called Gnir gedholah leelohim a great City of God that therefore they feared God in old time but now in Jonahs time began to do evil is still to lessen the wonder about their conversion a stranger repentance than which the world never saw The old world had a time of warning of years for Ninivehs hours and yet eat and drunk till the flood came and then in the floods of many waters Repentance and Prayers would not come near God Psal. 32. Fair warning had Sodom by the preaching of Lot whose righteous soul they vexed and would not repent till their Hell as it were began from Heaven and fire and brimstone brought them to the lake of fire and brimstone and when the wicked seed of him that derided his fathers nakedness perished for their naked beastliness and their flames of lust brought them to flames on Earth and in Hell The men of Niniveh shall rise up in Judgment against the generation of the Jews and condemn them because these at the Preaching of Jonah Repented and they not for the Preaching of a greater than Jonah that was among them When the Master of the Vineyard sent his Servants nay his own Son they put him to Death In the Conversion
in Hand In Haste So the Sacrament of the Supper to be Eaten Without Leaven of Malice With bitter Repentance With resolution of Amendment With preparation to walk Better Leaning on the Staff of true Faith Hasting to leave this worldly Egypt Thus was the Passover first Eaten in Egypt after which all Egypt is struck with death of the First Born and the Egyptians are now punished with death of their Children for murthering Israels Children This night was ill to them but the night in the Read Sea was worse At the Death of a Lamb Egypt is Destroyed Israel Delivered So by the Death of a Lamb Hell is Destroyed Mankind Delivered When Israel comes out of Egypt they bring up with them Josephs bones and so as he brought them down thither so they bring him up thence So when Christ comes up out of his Grave he brings dead bones with him by raising some out of their Graves I cannot think it idle that the Passover was at night and that S. Paul saith The Israelites were Baptized in the Sea which was also by night and in the cloud but to shew that these Sacraments of Israel looked for a dawning when the true light which they foresignified should appear The Jews do find thirteen precepts Negative and Affirmative about the keeping of the Passover 1. The slaying of it Exod. 12. 6. 2. The eating of it 8. 3. Not to eat it raw or boiled 9. 4. Not to leave ought of it 10. 5. The putting away of leaven 15. 6. The eating of unleavened bread 18. 7. That leaven be not found with them 19. 8. Not to eat ought mixt with leaven 20. 9. An Apostate Jew not to eat it 43. 10. A stranger not to eat it 45. 11. Not to bring forth the flesh of it 46. 12. Not to break a bone of it 46. 13. No uncircumcised to eat of it 48. How variously they Comment upon these as they do upon all things and how over-curious they be in observing these as they do all things their writings do witness Their folding of their bitter herbs their three unleavened cakes their water and salt their searching for leaven their casting forth of leaven and their cursing of leaven their Graces over their tables their Prayers over their hands as they wash them their Words over their unleavened bread their remembring how they lived in Egypt and came out their words over their bitter herbs their Passover Psalms the 113. 114. all these and their other Ceremonies are set down accurately in their Common Prayer Book which I would not have denied to the Reader in English both for his recreation satisfaction and some instruction but that I know not whether I should actum agere do that which some one hath done before And besides I write these things not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not set studies but stoln hours employing my idle hours to the writing of these studies that I may witness to some that my whole time is not idle But it may be I may seem more idle in thus writing than if I had been idle indeed to them that think thus I can only answer It is youth Age may do better CHAP. XXVIII Of the Confusion of Tongues THAT the World from Babel was scattered into divers Tongues we need not other proof then as Diogenes proved that there is motion by walking so we may see the confusion of Languages by our confused speaking Once all the Earth was of one Tongue one Speech and one Consent for they all spake in the Holy Tongue wherein the World was created in the beginning to use the very words of the Chaldee Paraphrast and Targ. Jerusal upon Gen. 11. 1. But pro peccato dissentionis humanae as saith St. Austen for the sin of men disagreeing not only different dispositions but also different Languages came into the World They came to Babel with a disagreeing agreement and they come away punished with a speechless speech They disagree among themselves cum quisque principatum ad se rapit while every one strives for dominion as the same Austen They agree against God in their Nagnavad lan Siguda c. We will make our selves a Rendevouz for Idolatry as the same Jeruselamy But they come away speaking each to other but not understood of each other and so speak to no more purpose than if they spake not at all This punishment of theirs at Babel is like Adams corruption hereditary to us for we never come under the rod at Grammar School but we smart for our Ancestors rebellion at Babel Into how many Countries and * * * One in Epiphanius saith this is easie to find but he doth little towards it Epiph. coâ—â— Haeret. Tom. 2. lib. 6. Tongues those Shinaar rebels were scattered is no less confused work to find out than was theirs at the Tower So divers is the speech of men about the diversity of Speech that it makes the confusion more confused ‖ ‖ ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clem. Alex. Strom. 1. Euphorus and many other Historians say that the Nations and Tongues are seventy five listning to the voice of Moses which saith all the souls that came into Egypt out of Jacob were seventy five But in truth the natural Dialects of Speech appears to be seventy two as our Scriptures have delivered Thus saith Clemens Alexandrinus of whose conceit herein I must for my part say as Saint Ambrose saith of Aaron about the golden calf Tantum Sacerdotem c. So great a Scholar as Clemens I dare not censure though I dare not believe him The Jews with one consent maintain that there are just seventy Nations and so many Tongues So confident they are of this that they dare say that the seventy souls that went with Jacob into Egypt were as much as all the seventy Nations of the World Jerusalems Schools rang with this Doctrine and the Children learned to high-prize themselves from their Fathers A stately claim was this to Israel but the keeping of it dangerous Men of the seventy Nations would not be so undervalued by one people Therefore when Israel wanted strength to keep this challenge they do it by sleight And so it is the thrice-learned Master Broughtons opinion that the Septuagint when they were to Translate the Bible and were to speak of the seventy souls of Jacobs house they durst not put down the just number of seventy lest tales should have been told out of their Schools concerning their scornful Doctrine and when the rumour and the number should both come to the King of Egypt the meet number might maintain the truth of the rumour So in Gen. 10. the Septuag put in two Cainans and so spoil the roundness of that seventy and by both they might incur danger therefore they added five more to spoil the roundness of the sum and Saint Steven follows their Translation Then Joseph sent and called his father Jacob to him and
cross of our Saviour in the title are three Tongues Hebrew Greek and Latine Greek the foundation of the other two some few additions In the Greek Master Broughton hath given learned rules and examples of the kinds of it viz. Septuagint Talmudick Attick and Apostolick The Hebrew or Syrian for so that word Hebrew in the title of the cross must be understood is easily found out even in Translations Latine there is some in the Gospels but not much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Census for tribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ward or watch Matth. 28. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiculator Mark 6. 27. which word is used by Targum Jeruselamy in Gen. 37. of Potiphar that he was Rabh Sapulachtaria Princeps spiculatorum And some other words of the Latine Tongue which Language in our Saviours time the conquest of the Romans had scattered in Jerusalem and in the parts adjoyning and so may one find some Latine in the Syrian Testament and abundance of Greek CHAP. XXXIII Of the Chaldee and Syrian Tongues THE Chaldee and Syrian Tongue was once all one as appeareth in Gen. 31. 47. Ezra 4. 7. Dan. 2. 4. In Character indeed they differed they of Babilon using one kind of letter they of Syria another This was that that nonplust the Babilonian wizards about the writing of the wall so that they could not read it though it were in their own Language because it was not in their own letter In after-times the very Languages themselves began to vary as the Chaldee in Daniel and Onkelos and Jeruselamy and Jonathan and the Syrian in the Testament do witness The Paraphrasts do much differ between themselves for purity of speech and all far short of the Bible Chaldee They are very full of Greek words and so the Syrian a relick of Alexanders conquests some think they find some Greek in Daniel Montanus himself renders Osphaiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all along Four kind of Characters is the Chaldee to be had in or if you will the Chaldee in two and the Syrian in two Our Bible and Paraphrasts and Rabbins Chaldee is in the Hebrew letter and the other kind of letter is the Samaritan The Syrian hath either a set letter such as we have the New Testament imprinted in or their running hand such as the Maronites use in their writing for speed there is no great difference betwixt them as you may see by their Alphabet CHAP. XXXV Of the Arabian Language THIS is the most copious of the Hebrew Dialects and a Tongue that may brag with the most of Tongues from fluency and continuance of familiarity This Tongue is frequent in Scripture especially in Job a man of that Country How other parts of the Bible use it I think may be judged by the nearness of Judea and Arabia and of the two Languages In this one thing it differs from its fellow-Dialects and its Mother Tongue that it varieth terminations in declining of Nowns as the Greek and Latine do and that it receiveth dual numbers in forming Verbs as doth the Greek Of the largeness of the Alphabet and difference from other Alphabets and quiddits of the Tongue or indeed any thing of the Tongue I cannot say which I have not received of the most Industrious and thrice Learned both in this and other the noble Tongues Master William Bedwell whom I cannot name without a great deal of thankfulness and honour To whom I will rather be a Scholar than take on me to teach others This Tongue was Mahomads Alcoran written in and is still read in the same Idiome under pain of death not to mistake a letter which is as easily done in this Tongue as in any CHAP. XXXVI Of the Latine Tongue THIS is the first Idiom of our Grammar Schools A Tongue next the sacred Tongues most necessary for Scholars of the best profession Whether Latine were a Babel Language I will not controvert pro contra Sure I dare say that what Latine we read now was not at Babel if we may believe Polybius who saith that the Latine Tongue that was used in Junius Brutus time was not understood in the time of the first Punick War but only by great Scholars So much in few years it had degenerated The old Poets compared with smooth Ovid and Tully shew much alteration This spacious Tongue once almost as big as any and as large as a great part of the World is now bounded in Schools and Studies The Deluge of the North the treasury of Men overwhelmed the Romane Empire scattered the Men and spoiled the Latine Goths Vandals Lombards and the rest of the brood of those frozen Climates have beaten the Latine Tongue out of its own fashion into the French Spanish and Italian But some sparks of their hammering are flown into other Languages of the West So that most Countries hereabout may own Rome for a second Babel for their speech confused CHAP. XXXVII The Language of Britain near a thousand years ago Ex Beda lib. 1. de Hist. Angl. Cap. 1. BRitania in praesenti juxta numerum librorum c. Britain in my time saith Bede doth search and confess one and the same knowledge of the High Truth and true sublimity in five Tongues according to the five Books wherein the Law of God was written namely in the English Britain Scotish Pict and Latine Tongues And in the nineteenth Chapter of the same Book he saith that when Austen the Monk came from Gregory the great to Preach the Gospel in England he brought with him Interpreters out of France to speak to the English That Language it seems was then usual in England but whether the French that France speaks now is a question William the Conqueror took great care and pains to have brought in his Tongue with his Conquest but could not prevail CHAP. XXXVIII Ionathan the Chaldee Paraphrast his conceit of Levies chosing to the Priesthood translated out of his Paraph. on Gen. 32. 24. AND Iacob was left alone beyond the foord and an Angel in the likeness of a man strove with him and said Didst thou not promise to give Tithe of all that thou hadst and behold thou hast * * * He had but eleven sons as yet but the Hebrew Comment upon the Chaldee Text helps out at this dead list and saith that Rahel was great with child of Benjamin and so he is counted before he is born twelve sons and one daughter and thou hast not tithed them Out of hand he sets apart the four first born to their four mothers for saith the margin they were holy because of their primogeniture and then were eight left He begins again to count from Simeon and ended in Levi for the tenth or tithe Michael answereth and saith Lord of the World this is thy lot c. thus the Chaldee On whose words if they were worth Commenting on I could say more CHAP. XXXIX Of the Iews abbreviature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS short writing is
22. 2. And there was a Rabbin named Rabh Jod Of the letter Jod See Midrash Tillin upon the CXIV Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One tittle It seems to denote the little heads or dashes of letters whereby the difference is made between letters of a form almost alike The matter may be illustrated by these examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m Hieros Schab fol. 10. 4. If it were Daleth and a man should have formed it into Resh on the Sabbath or should have formed Resh into Daleth he is guilty n n n n n n Tanchâ—m fol. 1. 1. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall not prophane my holy Name whosoever shall change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He destroys the World for then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He makes this sense Ye shall not praise my holy Name It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every spirit praise the Lord. Whosoever changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth destroys the World It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They lied against the Lord whosoever changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph destroies the World It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is none holy as the Lord whosoever changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth destroys the World It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord our God is one Lord he that changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daleth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resh destroys the World But that our Saviour by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jot and Tittle did not only understand the bare letters or the little marks that distinguished them appears sufficiently from vers 19. where he renders it one of these least commands in which sense is that also in the Jerusalem Gemara of Solomons rooting out Jod that is evaâ—uating that precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall not multiply Wives And yet it appears enough hence that our Saviour also so far asserts the uncorrupt immortality and purity of the holy Text that no particle of the sacred sense should perish from the beginning of the Law to the end of it To him that diligently considers these words of our Saviour their Opinion offers it self who suppose that the whole Alphabet of the Law or rather the original character of it is perished namely the Samaritan in which they think the Law was first given and written and that that Hebrew wherein we now read the Bible was substituted in its stead We shall not expatiate in the question but let me with the Readers good leave produce and consider some passages of the Talmud whence if I be not mistaken Christians seem first to have taken up this opinion The Jerusalem Talmud treats of this matter in these words o o o o o o In Megill fol. 71. 2 3. R. Jochanan de Beth Gubrin saith There are four noble Tongues which the World useth The Mother Tongue for Singing the Roman for War the Syriac for Mourning the Hebrew for Elocution and there are some which add the Assyrian for Writing The Assyrian hath writing that is letters or characters but a language it hath not The Hebrew hath a language but writing it hath not They chose to themselves the Hebrew language in the Assyrian character But why is it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Assyrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because it is blessed or direct in its writing R. Levi saith Because it came up into their hands out of Assyria A Tradition R. Josi saith Ezra was fit by whose hands the Law might have been given but that the age of Moses prevented But although the Law was not given by his hand yet writing that is the forms of the letters and the language were given by his hand And the writing of the Epistle was writ in Syriac and rendred in Syriac Ezr. IV. 7. And they could not read the writing Dan. V. 8. From whence is shewn that the writing that is the form of the characters and letters was given that very same day R. Nathan saith the Law was given in breaking that is in letters more rude and more disjoyned And the matter is as R. Josi saith Rabbi Judah Haccodesh saith the Law was given in the Assyrian language and when they sinned it was turned into breaking And when they were worthy in the days of Ezra it was turned for them again into the Assyrian I shew to day that I will render to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishneh the doubled or as if he should say the seconded Zech. IX 12. And he shall write for himself the Mishneh the doubled of this Law in a book Deut. XVII 18. namely in a writing that was to be changed R. Simeon ben Eleazar saith in the name of R. Eleazar ben Parta and he in the name of R. Lazar the Hammodaean the Law was given in Assyrian writing Whence is that proved From those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. XXVII 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vau in the Law is like a pillar So the Jerusalem Talmudists Discourse is had of the same business in the p p p p p p Sanhedr fol. 21. 2. 22. 1. Babylonian Talmud and almost in the same words these being added over The Law was given to Israel in Hebrew writing and in the holy Language And it was given to them again in the days of Ezra in Assyrian writing and the Syriac Language The Israelites chose to themselves the Assyrian writing and the holy Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And left the Hebrew writing and the Syriac Language to ignorant persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But who are those Idiots or ignorant persons R. Chasda saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Samaritans And what is the Hebrew writing R. Chasda saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to the Gloss Great letters such as those are which are writ in charms and upon door posts That we may a little apprehend the meaning of the Rabbins let it be observed I. That by the Mother Tongue the Hebrew Syriac Romane being named particularly no other certainly can be understood than the Greek we have shewn at the three and twentieth verse of the first Chapter II. That that writing which the Gemarists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which we have interpreted by a very known word Hebrew writing is not therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this was proper to the Israelites or because it was the antient writing but as the Gloss very aptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the writing or character was in use among them that dwelt beyond Euphrates In the same sense as some would have Abraham called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrew signifying on the other side that is beyond or on
guilty Let us see whether thou canst smell and judg And when they saw that he could not smell and judg they slew him VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By whom do your children cast them out BY your Children Christ seems to understand some disciples of the Pharisees that is some of the Jews who using Exorcisms seemed to cast out Devils such as they Act. XIX 13. and yet they said not to them Ye cast out Devils by Beelzebul It is worthy marking that Christ presently saith If I by the Spirit of God cast out Devils then the Kingdom of God is come among you For what else does this speak than that Christ was the first who should cast out Devils which was an undoubted sign to them that the Kingdom of Heaven was now come But that which was performed by them by Exorcisms was not so much a casting out of Devils as a delusion of the people since Satan would not cast out Satan but by compact with himself and with his company he seemed to be cast out that he might the more deceive The sense therefore of Christs words comes to this That your Disciples cast out Devils ye attribute not to Beelzebul no nor to Magick but ye applaud the work when it is done by them They therefore may in this matter be your judges that you pronounce these words of my actions out of the rankness and venom of your minds m m m m m m Bab. Joma fol. 57. 1. In the Gloss mention is made of a Devil cast out by a Jew at Rome VERS XXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It shall not be forgiven him neither in this world nor in that which is to come THEY that endeavour hence to prove the remission of some sins after death seem little to understand to what Christ had respect when he spake these words Weigh well this common and most known doctrine of the Jewish Schools and judg n n n n n n Hieros Sanhedr fol. 37. 3. Bab. Joma fol 86. 1. He that transgresses an affirmative precept if he presently repent is not moved until the Lord pardon him And of such it is said Be ye converted O backsliding Children and I will heal your backslidings He that transgresses a Negative precept and repents his repentance suspends judgment and the day of expiation expiates him as it is said This day shall all your uncleannesses be expiated to you He that transgresses to cutting off by the stroke of God or to death by the Sanhedrin and repents repentance and the day of expiation do suspend judgment and the strokes that are laid upon him wipe off sin as it is said And I will visit their transgression with a rod and their iniquity with scourges But he by whom the Name of God is profaned or blasphemed repentance is of no avail to him to suspend judgment nor the day of expiation to expiate it nor scourges or corrections inflicted to wipe it off but all suspend judgment and death wipes it off Thus the Babylonian Gemara writes but the Jerusalem thus Repentance and the day of expiation expiate as to the third part and corrections as to the third part and death wipes it off as it is said And your iniquities shall not be expiated to you until ye die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold we learn that death wipes off Note this which Christ contradicts concerning Blasphemy against the Holy Ghost It shall not be forgiven saith he neither in this world nor in the world to come that is neither before death nor as you dream by death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the world to come I. Some phrases were received into common use by which in common speech they opposed the Heresie of the Sadducees who denied Immortality Of that sort were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hell c. o o o o o o Bab. Bâ—racoth fol. 54. 1. At the end of all the prayers in the Temple as we observed before they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever But when the Hereticks brake in and said There was no Age but one it was appointed to be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ever and ever This distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This world and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come you may find almost in every page of the Rabbins p p p p p p Targ. in Râ—th Chap. II. 15. The Lord recompence thee a good reward for this thy good work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this world and let thy reward be perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world to come q q q q q q â—aal Tâ—rim Tancâ— in Gen. 1. 1. It that is the History of the Creation and of the Bible begins therefore with the letter Beth in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bereshith because two worlds were created this world and a world to come II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come hints two things especially of which see r r r r r r In Sanhedr Cap. Châ—lâ—k Rambam 1. The times of the Messias s s s s s s â—â—riâ— Cap. 1. Hâ—l ult Be mindful of the day wherein thou camest out of Egypt all the days of thy life The wise men say By the days of thy life is intimated this world By all the days of thy life The days of the Messias are superinduced In this sense the Apostle seems to speak Heb. II. 5. and VI. 5. 2. The state after death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t 〈◊〉 fol. 5â— The world to come is when a man is departed out of this world VERS XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. An evil and adulterous generation seeketh after a sign I. THEIR Schools also confessed that signs and miracles were not to be expected but by a fit generation u u u u u u Hieros Soâ—ah fol. 24. 2. The Elders being once assembled at Jericho the Bath Kol went forth and said There is one among you who is fit to have the Holy Ghost dwell upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that this generation is not fit They fix their eyes upon Hillel the Elder The Elders being assembled again in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upper room in Jabneh Bath Kol came forth and said There is one among you who is fit to have the Holy Spirit dwell upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that the Generation is not fit They cast their eyes upon Samuel the Little II. That generation by which and in which the Lord of Life was Crucified lay and that deservedly under an ill report for their great wickedness above all other from the beginning of the world until that day Whence that of the Prophet Who shall declare his generation Esai LIII 2. that is his generation viz. that generation in which he
the Talmudists namely When they eat their fill o o o o o o In Bab. Berac fol. 44. 1. Rabh saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All eating where salt is not is not eating The Aruch citing these words for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salt reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something seasoned and adds It is no eating because they are not filled VERS XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And immediately he compelled his disciples c. THE reason of this compulsion is given by p p p p p p Chap. VI. 15. St. John namely because the people seeing the miracle were ambitious to make him a King perhaps that the Disciples might not conspire to do the same who as yet dreamed too much of the Temporal and Earthly Kingdom of the Messias VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the evening was come SO ver 15. but in another sense for that denotes the lateness of the day this the lateness of the night So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evening in the Talmudists signifies not only the declining part of the day but the night also q q q q q q Berac Cap. 1. Hal. 1. From what time do they recite the Phylacteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the evening From the time when the Priests go in to eat their * * * * * * Truma Truma even to the end of the first watch as R. Eliezer saith but as the wise men say unto midnight yea as Rabban Gamaliel saith even to the rising of the pillar of the morning Where the Gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the evening that is in the night VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the fourth watch of the night THAT is after Cock-crowing The Jews acknowledg only three Watches of the night for this with them was the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Watch is the third part of the night Thus the Gloss upon the place now cited See also the Hebrew Commentators upon Judg. VII 19. Not that they divided not the night into four parts but that they esteemed the fourth part or the Watch not so much for the night as for the morning So Mark XIII 35. that space after Cock-crowing is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Morning See also Exod. XIV 24. There were therefore in truth four Watches of the night but only three of deep night When therefore it is said That Gideon set upon the Midianites in the middle watch of the night Judg. VII 19. It is to be understood of that Watch which was indeed the second of the whole night but the middle Watch of the deep night namely from the ending of the first watch to midnight CHAP. XV. VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why do they transgress the Tradition of the Elders HOW great a value they set upon their Traditions even above the Word of God appears sufficiently from this very place ver 6. out of infinite examples which we meet with in their Writings we will produce one place only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Hieros Berac fol. 3. 2. The words of the Scribes are lovely above the words of the Law for the words of the Law are weighty and light but the words of the Scribes are all weighty He that shall say There are no Phylacteries transgressing the words of the Law is not guilty but he that shall say there are five Totaphoth adding to the words of the Scribes he is guilty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Elders are weightier than the words of the Prophets A Prophet and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder to what are they likened To a King sending two of his servants into a Province of one he writes thus Unless he shew you my Seal believe him not Of the other thus Although he shews you not my Seal yet believe him Thus it is written of the Prophet He shall shew thee a sign or a miracle but of the Elders thus According to the Law which they shall teach thee c. But enough of Blasphemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For they wash not their hands c. b b b b b b In Bab Berac fol. 46. 2. The undervaluing of the washing of hands is said to be among those things for which the Sanhedrin Excommunicates and therefore that R. Eliazar ben Hazar was Excommunicated by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he undervalued the washing of hands and that when he was dead by the command of the Sanhedrin a great stone was laid upon his Bier Whence you may learn say they that the Sanhedrin stones the very Coffin of every Excommunicate person that dies in his Excommunication It would require a just volume and not a short Commentary or a running Pen to lay open this mystery of Pharisaism concerning washing of hands and to discover it in all its niceties let us gather these few passages out of infinite numbers I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c c c c Maimon in Mikvaoth cap. 11. The washing of hands and the plunging of them is appointed by the words of the Scribes But by whom and when it is doubted Some ascribe the institution of this Rite to Hillel and Shammai others carry it back to Ages before them d d d d d d Heros Schab fol. 1. 4. Hillel and Shammai decreed concerning the washing of hands R. Iâ—siâ—hen Rabb Bon in the name of R. Levi saith That Tradition was given before but they had forgotten it these second stand forth and appoint according to the mind of the former II. e e e e e e Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although it was permitted to eat unclean meats and to drink unclean drinks yet the ancient Religious eat their common food in cleanness and took care to avoid uncleanness all their days and they were called Pharisees And this is a matter of the highest sanctity and the way of the highest Religion namely that a man separate himself and go aside from the vulgar and that he neither touch them nor eat nor drink with them for such separation conduceth to the purity of the body from evil works c. Hence that definition of a Pharisee which we have produced before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pharisees eat their common food in cleanness and the Pharisaical Ladder of Heaven f f f f f f Hieros in the place above Whosoever hath his seat in the land of Israel and eateth his common food in cleanness and speaks the holy language and recites his Phylacteries morning and evening let him be confident that he shall obtain the life of the world to come III. Here that distinction is to be observed between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forbidden meats and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unclean meats Of both Maimonides writ a proper Tract Forbidden meats such as Fat Blood Creatures unlawful to be eaten
〈◊〉 The Emperour commanded them to dig up the whole City and the Temple And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thus those that digged it up laid all level that it should never be inhabited to be a witness to such as should come thither VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And what shall be the sign of thy coming and of the end of the World WHAT the Apostles intended by these words is more clearly conceived by considering the opinion of that people concerning the times of the Messias We will pick out this in a few words from Bab. Sanhedr d d d d d d Fol. 92. The Tradition of the School of Elias The righteous whom the Holy Blessed God will raise up from the dead shall not return again to their dust as it is said Whosoever shall be left in Sion and remain in Jerusalem shall be called holy every one being written in the book of life As the Holy God liveth for ever so they also shall live for ever But if it be objected what shall the righteous do in those years in which the Holy God will renew his world as it is said The Lord only shall be exalted in that day The answer is That God will give them wings like an Eagle and they shall swim or float upon the face of the waters Where the Gloss saith thus The righteous whom the Lord shall raise from the dead in the days of the Messiah when they are restored to life shall not again return to their dust neither in the daies of the Messiah nor in the following age but their flesh shall remain upon them till they return and live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To eternity And in those years when God shall renew his world or age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This world shall be wasted for a thousand years where then shall those righteous men be in those years when they shall not be buried in the earth To this you may also lay that very common phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The worlds to come whereby is signified the days of the Messiah of which we spoke a little at the thirty second verse of the twelfth Chapter e e e e e e Gloss in Bab. 〈…〉 fol. 9. 2. If he shall obtain the favour to see the world to come that is the exaltation of Israel namely in the days of the Messiah f f f f f f â—anâ—â—um fol. 〈…〉 The Holy blessed God saith to Israel In this world you are afraid of trasgressions but in the world to come when there shall be no evil affection you shall be concerned only for the good which is laid up for you as it is said After this the children of Israel shall return and seek the Lord their God and David their King c. g g g g g g Hos. III 5. which clearly relate to the times of the Messiah Again h h h h h h Tanchum fol. 77. 3. Saith the Holy Blessed God to Israel In this world because my messengers sent to spy out the land were flesh and blood I decreed that they should not enter into the land but in the world to come I suddenly send to you my messenger and he shall prepare the way before my face i i i i i i Mal. III. â— See here the Doctrine of the Jews concerning the coming of the Messiah 1. That at that time there shall be a Resurrection of the just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Messias shall raise up those that sleep in the dust k k k k k k Midr. Tillin fol. 42. 1. 2. Then shall follow the desolation of this World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This World shall be wasted a thousand years Not that they imagined that a Chaos or confusion of all things should last the thousand years but that this World should end and a new one be introduced in that thousand years 3. After which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eternity should succeed From hence we easily understand the meaning of this question of the Disciples 1. They know and own the present Messiah and yet they ask what shall be the signs of his coming 2. But they do not ask the signs of his coming as we believe of it at the last day to judge both the quick and the dead But 3. When he will come in the evidence and demonstration of the Messiah raising up the dead and ending this World and introducing a new as they had been taught in their Schools concerning his coming VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nation shall rise against Nation BEsides the seditions of the Jews made horridly bloody with their mutual slaughter and other storms of War in the Roman Empire from strangers the commotions of Otho and Vitellius are particularly memorable and those of Vitellius and Vespasian whereby not only the whole Empire was shaken and Totius orbis mutatione fortuna Imperii translit they are the words of Tacitus the fortune of the Empire changed with the change of the whole World but in Rome it self being made the scene of battel and the prey of the Soldiers and the Capitol it self being reduced to ashes Such throws the Empire suffered now bringing forth Vespasian to the Throne the scourge and vengeance of God upon the Jews VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then they shall deliver you up to be afflicted TO this relate those words of Peter l l l l l l 1 Pet. IV. 17. The time is come that judgment must begin at the house of God that is the time foretold by our Saviour is now at hand in which we are to be delivered up to persecution c. These words denote that persecution which the Jews now near their ruine stirred up almost every where against the professors of the Gospel They had indeed oppressed them hitherto on all sides as far as they could with slanders rapines whippings stripes c. which these and such like places testifie 1 Thes. II. 14 15. Heb. X. 33 c. But there was something that put a rub in their way that as yet they could not proceed to the utmost cuelty m m m m m m 2 Thes. II. 6. And now ye know what withholdeth which I suppose is to be understood of Claudius enraged at and curbing in the Jews n n n n n n Act. XVIII 2 Who being taken out of the way and Nero after his first five years suffering all things to be turned topside turvy the Jews now breathing their last and Satan therefore breathing his last effects in them because their time was short they broke out into slaughter beyond measure and into a most bloody persecution which I wonder is not set in the front of the ten persecutions by Ecclesiastical writers This is called by Peter who himself also at last suffered in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o 1 Pet.
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Coat e e e e e e Epiphan lib. 1. cap. 15. Speaking of the Scribes Moreover they wore garments distinguisht by the Phylacteries which were certain borders of purple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They used long robes or a certain sort of garment which we may call Dalmaticks or Kolobia which were wove in with large borders of purple That he means the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talith the thing it self declares for those borders of purple were no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Zuzith certain skirts hung and sewed on to the Talith 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Woolen shirt the inward garment Whence the Gloss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chaluk was the shirt upon his skin Hence that boast of R. Jose f f f f f f Schabb. fol. 118. 2. That the roof of his house had not throughout his whole life seen what was within that shirt of his II. And now the question returns viz. whether by those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place before us should be meant those two kinds of garments the Talith and the Chaluk that is that they should take but one of them or those two kinds doubled that is that they should take but one of each Whether our Saviour bound them to take but one of those garments or whether he forbad them taking two of each I conceive he might bind them to take but one of those garments for although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be applied to some particular garment yet when it is not so joyned it may signifie only clothing in general When our Lord commands them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to put on two coats g g g g g g Mark VI. 9. The foregoing words may best explain what he means by it for when he cuts them short of other parts of garments and necessaries such as a scrip a staff and sandals we may reasonably suppose he would cut them short of one of the ordinary garments either the Talith or the Chaluk This may seem something severe that he should send them out in the Winter time half naked But 1. This well enough became that Providence which he was determined in a more peculiar manner to exert toward them as may be gathered from Luke XXII 35. and to the charge of which he would commit them Of such a kind and nature was his Providence in preserving them as was shewn toward the Israelites in the Wilderness which suffered not their garments to wax old which kept their bodies from decay and diseases and their feet unhurt by all their travel 2. It suited well enough with the mean and low estate of that Kingdom of Heaven and the Messiah which the Apostles were to Preach up and propagate so that from the view of the first publishers the Jews might learn to frame a right judgment concerning both the Messiah and his Kingdom viz. they might learn to believe in the Messiah when they should observe him capable so wondrously to protect his messengers though surrounded with such numberless inconveniences of life and might further be taught not to expect a pompous Kingdom when they see the propagators of it of so mean a degree and quality The words of the Baptist h h h h h h Lukt III. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath two coats let him impart c. may be also understood in this sence that he that hath both the Talith and the Chaluk may give to him that is naked and hath neither either the one or the other VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That one of the old Prophets was risen again SO is the expression again Vers. 19. in which sense the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Prophet must be taken John I. 21 25. that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the old Prophets that is risen again Although they lookt for no other Prophet excepting Elias only before the appearing of the Messiah yet doth it seem that they had an opinion that some of the antient Prophets should rise again and that the time was now at hand wherein they should so do and that because they made such frequent mention of it in their common talk that some one of the old Prophets were risen again VERS XXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses and Elias THE Jews have a fiction that Moses shall come with Elias when Elias himself comes i i i i i i Deâ—harin rabba fol. 293. 4. The Holy Blessed God said to Moses As thou hast given thy life for Israel in this world so in the ages to come when I shall bring Elias the Prophet amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you two shall come together But the rise and foundation of this opinion is very ridiculous indeed having its first ground from Nahum I. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Moses when an infant was thrown into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. II. And Elias went up into Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kings II. This it is for such as these to allegorize the Holy Scriptures They also feign that Moses was raised up at the same time with Samuel by the Witch of Endor k k k k k k Vajicra rabba fol. 195. 3. Samuel thought that day had been the day of judgment and therefore he raised Moses along with himself l l l l l l Pesikta fol. 93. 1. Moses did not dye for the just dye not but went up into the highest to minister before God VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They spake of his decease THE French and the Italian Translation do render this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too loosely The French Dissoyent sur le issue the Italian Dicevane il successo suo And I wish the English have not done it too narrowly They spake of his decease It were better they spake of his departure For the ascent of Christ into Heaven was as well his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his death nay I may say more if at least in the word Exodus there be any allusion to the Israelites going out of Egppt. For that was in victory and triumph as also the ascent of Christ into Heaven was There is no question but they did indeed discourse with him about his death and the manner of it viz. his crucifixion whereas Moses and Elias themselves did depart without any pain or anguish but I should think however that there is more contained in that word and that the expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time of his receiving up Vers. 51. hath some reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his departure We meet with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Version Prov. XXX 12. There is a generation accounteth it self righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but yet hath not washed its going out obscurely enough indeed and beside the Text.
They read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when in the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet is not washed from its filthiness VERS LI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the time was come that he should be received up IT is a difficulty amongst some why there should be any mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his receiving up when there is no mention of his death But let it be only granted that under that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is included the ascension of Christ and then the difficulty is solved The Evangelist seeming from thence to calculate Moses and Elias had spoken of his departure out of this world that is of his final departure when he took leave of it at his ascension into heaven And from thence forward till the time should come wherein he should be received up he stedfastly set his face toward Jerusalem resolving with himself to be present at all the Feasts that should precede his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or receiving up He goes therefore to the Feast of Tabernacles and what he did there we have it told us John VII After ten weeks or thereabout he went up to the Feast of Dedication Chap. XIII 22. and Joh. X. 22. and at length to the last Feast of all his own Passover Chap. XVII 11. VERS LII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into a Village of the Samaritans IT may be a question whether the Jews in their journeying to and from Jerusalem would ordinarily deign to lodge in any of the Samaritan Towns But if necessity should at any time compel them to betake themselves into any of their Inns we must know that nothing but their mere hatred to the Nation could forbid them For m m m m m m Hieros Avod Zarah fol. 44. 4. Their land was clean their waters were clean their dwellings were clean and their roads were clean So that there could be no offense or danger of uncleanness in their dwelling and so long as the Samaritans in most things came the nearest the Jewish Religion of all others there was less danger of being defiled either in their meats or beds or tables c. VERS LV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye know not what manner of spirit ye are of WHat Elias once did to those of Samaria the Sons of Zebedee had an ambition to imitate in this place dreaming as it should seem that there were those thunders and lightnings in their very name Boanarges that should break out at pleasure for the death and destruction of those that provoked them But could you not see O ye Sons of Zebedee how careful and tender your master was from the very bottom of his soul about the lives and well-being of mankind How he healed the sick cured those that were possest with Devils and raised the dead and will you be breathing slaughter and fire and no less destruction to the Town than what had happened to Sodom Alas you do not know or have not considered what kind of spirit and temper becomes the Apostles of the Messiah VERS LX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the dead bury their dead THE Jews accounted of the Gentiles as no other than dead n n n n n n Chetubboth fol. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the earth that is the Gentiles do not live And as the Gentiles so even amongst themselves these four sorts are so esteemed o o o o o o Shemoth rabb fol. 123. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These four are accounted as dead the blind the leprose the poor and the childless CHAP. X. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seventy WHY the Vulgar should have seventy and two they themselves I suppose are able to give no very good reason Much less the Interpreter of Titus Bostrensis when in the Greek Copy before him he saw only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why he should render Septuaginta duos seventy two who can tell Aben Ezra upon the story of Eldad and Medad a a a a a a Numb XI hath this passage The wise men say that Moses took six out of every tribe and the whole number amounted to seventy and two but whereas the Lord had commanded only seventy the odd two were laid aside Now if God laid aside two of those who had been enrolled and endowed with the Holy Spirit that so there might be the just number of seventy only we can hardly imagine why our Saviour should add two to make it LXXII and not LXX d d d d d d Vajicra rabba fol. 178 1. It was said to Moses at Mount Sinai Go up thou and Aaron and Nadab and Abihu and seventy of the Elders of Israel so will the holy blessed God ordain to himself in the world to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a counsel of Elders of his own people Now the number of this Consistory the Doctors determine to be no other than seventy A Council of Seventy two was never heard of amongst the Jews but once only at Jabneh a a a a a a Jadaim cap. 3. hal 3. R. Simeon ben Azzai saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I receiv'd it from the mouths of the LXXII Elders on the day when they made R. Eliezar ben Azariah one of the Sanhedrin Nor did they then remove Rabban Gamaliel although he had displeas'd them VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As lambs among wolves IT is added in another Evangelist b b b b b b Mat. X. Be ye wise as serpents c. with which we may compare that in Midr. Schir c c c c c c Fol. 17. 3. The holy blessed God saith concerning Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that belong to me are simple as Doves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but amongst the Nations of the world they are subtle as serpents VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salute no man by the way I. WE have a passage something like this elsewhere d d d d d d 2 King IV. 29. If thou meet any man salute him not that is as is commonly expounded do not hinder thy journey by discoursing with any in the way But the same reason doth not hold in this place the business of these Disciples not requiring such mighty expedition They were commanded out two by two to this or the other place or City where Christ himself was to come in person nor was it necessary they should run in so great hast that they should make no stay in the way Only having appointed them to such and such places their business indeed lay no where but in those very places to which they had been particularly sent to proclaim the coming of Christ there and not to be telling it in the way The twelve Apostles that were sent their business was to declare the coming of the Kingdom of Heaven these the coming of the King himself No wonder therefore if the Apostles were
common conceipt of theirs And that example he brings of a certain person that needed no repentance viz. the prodigal's Brother savours rather of the Jewish Doctrine than that he supposed any one in this world perfectly just VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Woman lighted a Candle THere is a parable not much unlike this in Midras Schir l l l l l l Fol. 3. 2. R. Phineas ben Jair expoundeth If thou seek wisdom as silver that is If thou seek the things of the Law as hidden treasures A Parable It is like a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who if he lose a stone or ornament in his house he lighteth some Candles some Torches till he find it If it be thus for the things of this world how much more may it be for the things of the world to come VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A certain man had two sons IT is no new thing so to apply this parable as if the elder Son denoted the Jew and the younger the Gentile And indeed the elder son doth suite well enough with the Jew in this that he boasts so much of his obedience I have not transgressed at any time thy Commandment as also that he is so much against the entertainment of his Brother now a penitent Nothing can be more grievous to the Jews than the reception of the Gentiles VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He wasted his substance with riotous living OUght not this Prodigal to be looked upon as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stubborn and rebellious son mentioned Deut. XXI 18 by no means if we take the judgment of the Sanhedrin it self For according to the character that is given of a stubborn and rebellious son in Sanhedrin m m m m m m Cap. 8. Where there is a set discourse upon that subject there can hardly be such an one found in nature as he is there described Unless he steal from his Father and his Mother he is not such a Son Unless he eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 half a pound of flesh and drink half a log of wine he is not such a Son If his Father or Mother be lame or blind he is not such a Son c. Half a pound of flesh It is told of Maximin that he drank frequently in one day a Capitoline bottle of wine and eat forty pounds of flesh or as Cordus saith threescore n n n n n n Jul. Capitolin in Maximino CHAP. XVI VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who had a steward THIS Parable seems to have relation to the custom of letting out grounds which we find discoursed of a a a a a a Demai cap. 6. where it is supposed a ground is let by its owner to some tenant upon this condition that he pay half or one third or fourth part of the products of the ground according as is agreed betwixt them as to the proportion and quantity So also he supposes an Olive-yard let out upon such kind of conditions And there it is disputed about the payment of the Tithes in what manner it should be compounded between the owner and him that occupies the ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Kimchi is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pakidh b b b b b b Isal. XL. where he hath a Parable not much unlike this The world saith he is like unto an house built the Heaven is the covering of the house The Stars are the Candles in the house The fruits of the Earth are like a table spread in the house The owner of the house and he indeed that built it is the holy blessed God Man in the world is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 steward of the house into whose hands his Lord hath delivered all his riches If he behave himself well he will find favour in the eyes of his Lord if ill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be will remove him from his stewardship VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot digg to beg I am ashamed IS there not some third thing betwixt digging and begging The distinction betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artificers and Labourers mentioned in Bavah Mezia c c c c c c Cap. 6. 6. hath place here This Steward having conversed only with Husbandmen must be supposed skilled in no other handicraft but that if should be forced to seek a livelihood he must be necessitated to apply himself to digging in the Vine-yards or Fields or Olive-yards VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Take thy bill c. THAT is take from me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the schrol of thy contract which thou deliveredst to me and make a new one of fifty measures only that are owing by thee But it seems a great inequality that he should abate one fifty in an hundred measures of Oyl and the other but twenty out of an hundred measures of Wheat Unless the measures of Wheat exceeded the measure of Oyl ten times so that when there were twenty Cori of Wheat abated the debtor there were abated to him two hundred Baths or Ephah's VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Mammon of unrighteousness 1. WEre I very well assured that our Saviour in this passage meant riches well gotten and Alms to be bestowed thence I would not render it Mammon of unrighteousness but hurtful Mammon For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hurt as well as to deal unjustly d d d d d d Revel VII 3. See also Rev. XI 5. Luke X. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Nolite nocere terrae hurt not the earth and so riches even well got may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hurtful Mammon because it frequently proves noxious to the owner It is the Lawyers term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dammage of Mammon Maimonides hath a Treatise with that title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is when any person doth any way hurt or damnifie anothers estate And in reality on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hurtful Mammon i. e. when riches turn to the hurt and mischief of the owner And if I thought our Saviour here speaks of riches honestly gotten I would suppose he might use this very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only that the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so usual amongst the Jews as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. Or perhaps he might call it Mammon of unrighteousness in opposition to Mammon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of righteousness i. e. of mercy or alms-giving for by that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness the Jews usually expressed charity or alms-giving as every one that hath dipt into that language knows very well And then his meaning might be make to your selves friends of the Mammon of unrighteousness i. e. of those riches which you have not yet laid out in 〈◊〉 〈◊〉 〈◊〉
said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day he sits in Abraham's bosom h h h h h h Hieros Keâ—aim fol. 32. 2. Rabbi Judah had the Toothach thirteen years and in all that time there was not an Abortive Woman throughout the whole land of Israel For to him it is that they apply those words of the Prophet i i i i i i Isai. LIII He was a man of sorrows and hath borne our griefs And for these very pains of his some had almost perswaded themselves that he was the Messiah At length this Toothach was relieved by Elias appearing in the likeness of R. Chaijah Rubbah who by touching his Tooth cured him When he dyed and was to be buried on the Evening of the Sabbath there were eighteen Synagogues accompanied him to his grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miracles were done the day did not decline till every one was got home before the entrance of the Sabbath Bath kol pronounced happiness for all those that wept for him excepting one by name which one when he knew himself excepted threw himself headlong from the roof of the house and so dyed c. But to add no more for his incomparable learning and piety he was called R. Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy And whither would the Jew think such an one would go when he went out of â—his world Who amongst them when it was said of him that he was in Abraham's bosom would not without all scruple and hesitancy understand it that he was in the very embraces of Abraham as they were wont at table one to lie in the others bosom in the exquisite delights and perfect felicities of Paradise not in a lake without water a prison the very brink of Hell VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He seeth Abraham afar off and Lazarus INstead of Commentary take another Parable k k k k k k Midras Ruth fol. 44. 2. Midras Coheleth fol 85. 4. There are wicked men that are coupled together in this world But one of them repents before death the other doth not so the one is found standing in the assembly of the just the other in the assembly of the wicked The one seeth the other this agrees with the passage now before us and saith woe and alas here is accepting of persons in this thing He and I robbed together commited Murder together and now he stands in the Congregation of the just and I in the Congregation of the wicked They answer him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O thou most foolish amongst mortals that are in the world Thou wert abominable and cast forth for three days after thy death and they did not lay thee in the grave the worm was under thee and the worm covered thee which when this companion of thine came to understand he became a Penitent It was in thy power also to have repented but thou didst not He saith unto them let me go now and become a Penitent But they say O thou foolishest of men dost thou not know that this world in which thou art is like the Sabbath and the world out of which thou camest is like the evening of the Sabbath If thou dost not provide something on the evening of the Sabbath what wilt thou eat on the Sabbath day Dost thou not know that the world out of which thou camest is like the Land and the world in which thou now art is like the Sea if a man make no provision on Land for what he should eat at Sea what will he have to eat He gâ—asht his teeth and gnaw'd his own flesh VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he cryed and said WE have mention of the dead discoursing one amongst another and also with those that are alive l l l l l l Berac fol. 18. 2. R. Samuel bar Nachman saith R. Jonathan saith How doth it appear that the dead have any discourse amongst themselves It appears from what is said And the Lord said unto him this is â—he land concerning which I swear unto Abraham to Isaac and Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying m m m m m m Deuter. XXXIV 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy blessed God saith unto Moses go thou and say to Abraham Isaac and Jacob the Oath which I sware unto you I have performed unto your Children Note that Go thou and say to Abraham c. There is a Story of a certain pious Man that went and lodged in a burying place and heard two souls discoursing amongst themselves said the one unto the other come my companion and let us wander about the world and listen behind the veil what kind of plagues are coming upon the world To which the other replied O my companion I cannoâ— for I am buryed in a Cane Mat but do thou go and whatsoever thou hearest do thou come and tell me The soul went and wandred about the world c. The year following he went again and lodging in a place of burial he heard two souls discoursing between themselves Saith the one unto the other O my Companion come let us wander about the world and hearken behind the veil what kind of plagues are coming upon the world To which the other O my Companion let me alone for the words that formerly past between thee and me were heard amongst the living Whence could they know perhaps some other person that is dead went and told them There was a certain person deposited some Zuzees with a certain Hostess till he should return and went to the house of Râ—bh When he returned she was dead He went after her to the place of burial and said unto her wherâ— are my Zuzees She saith unto him go take it from under the hinge of the door in a certain place there And speak to my Mother to send me my black lead and the reed of paint by the Woman N. who is coming hither to morrow but whence do they know that such an one shall dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dumah that is the Angel who is appointed over the dead comes before and proclaims it to them The Zuzees that belonged to Orphans were deposited with the Father of Samuel the Rabbin He dyed Samuel being absent He went after him to the place of burial and said unto them i. e. to the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I look for Abba They say unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abba the good is here I look for Abba bar Abba They say unto him Abba bar Abba the good is here He saith unto them I look for Abba bar Abba the Father of Samuel where is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is gone up to the Academy of the firmament Then he saw Levi his Collegue sitting without The Gloss hath it the dead appeared as without their Graves sitting in a circle but Levi sate without the circle He saith unto him why dost
chastiseth his Son sticks up the rod in some eminent place where the Child may see it and remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt remove the mischief by that which did the mischief and thou shalt heal the Disease by that which made thee sick o o o o o o Nackmanid The same hath R. Bechai and both confess that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a miracle within a miracle But it is not for a Jew to understand the mystery this is the Christian's attainment only VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Not to condemn the world IN what sense beside that which is most common and proper the Jewish Schools use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may see from these and such like instances I. p p p p p p Bava Mezia fol. 33. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole world hath forsaken the Mishna and followed the Gemara Where something may be noted in the Story as well as in the Grammar of it So Joh. XII 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold the world is gone after him In Jerusalem Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We very often meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the world confesseth c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole world doth not dissent c. By which kind of phrase both amongst them and all other languages is meant a very great number or multitude II. When they distinguish as frequently they do betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor of their own City and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor of the world it is easie to discern that by the poor of the world are meant those poor that come from any other parts III. q q q q q q Rosh Hashanah fol. 22. R. Ulla requires not only that every great man should be worthy of belief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that the man of the world should be so too It is easie to conceive that by the man of the world is meant any person of any kind or degree IV. But it is principally worthy our observation that they distinguish the whole world into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nations of the world The Israelites and the Gentiles This distinction by which they call the Gentiles the Nations of the world occurs almost in every leaf so that I need not bring instances of this nature Compare Luke XII 30. with Matth. VI. 32. and that may suffice V. They further teach us that the Nations of the World are not only not to be redeemed but to be wasted destroyed and trodden under foot r r r r r r Rambam in Gâ—â— XLIX This seems to me to be the sense The rod of the exactor shall not depart from Judah until his Son shall come to whom belongs the subduing and breaking of the people for he shall vanquish them all with the edge of his Sword So saith Rambam upon that passage in Gen. XLIX s s s s s s Hieros Taanith sol 64. 1. The Morning cometh and also the Night Isai. XXI 12. It will be the Morning to Israel when the Messiah shall come but it will be Night to the Nations of the World t t t t t t Shemoth rabba sect 5. R. Abin saith that the Holy blessed God will make the Elders of Israel sit down in a semicircle himself sitting President as the Father of the Sanhedrin and shall judge the Nations of the world u u u u u u Midras Tillin in Psal. II. Then comes the threshing the Straw they throw into the fire the Chaff into the wind but the Weat they keep upon the floor so the Nations of the World shall be as the burning of a Furnace but Israel alone shall be preserved I could be endless in passages of this nature out of these Authors but that which is very observable in all of them is this that all those curses and dreadful judgments which God in his Holy Writ threatens against wicked men they post it off wholly from themselves and their own Nation as if not at all belonging to them devolving all upon the Gentiles and the Nations of the World So that it was not without great reason that the Apostle asserteth Rom. III. 19. whatsoever things the Law saith it saith to them which are under the Law Which yet they will by no means endure Christ therefore by this kind of phrase or scheme of speech well enough known to Nicodemus teacheth him contrary to a vulgar opinion which he also could not be ignorant of that the Messiah should as well become a redeemer and propitiation to the Gentiles as to the Jews They had taught amongst themselves that God had no regard to the Nations of the World they were odious to him and the Messiah when he come would destroy and condemn them but the truth saith God so loved the world that he hath sent his Son not to condemn but to save the world This very Evangelist himself is the best Commentator upon this expression 1 Epist. John II. 2. He is a propitiation for our sins and not for ours only but for the sins of the whole world i. e. not for us Jews only but for the Nations of the World VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A question about purifying I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which calls to mind that which is so perpetually in use amongst the Talmudick Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. N. enquired of R. N. whence that also as familiarly used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If you ask I will tell you If the word in this place be taken according to this Scholastick use of it as it may very well be then we may expound this passage thus The Disciples of John having heard that Jesus did Baptize also they with the Jews enquire what sort of purifying resulted from the Baptism of Christ whether that purifyed more than the Baptism of John The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probably doth not oppose one party against the other but joyns them together in one enquiry They inquire joyntly doeth Jesus superinduce a Baptism upon the Baptism of John and John his upon the Baptisms or washings of the Jews Whether will this purifying at last tend and what virtue hath this of Jesus's beyond that of John's II. Or if you will suppose we that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be a dispute betwixt the Disciples of St. John and the Jews about their legal Purifications and the Baptism now introduced there is no doubt but both parties contended to the uttermost of their power VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man can receive nothing THE rendring of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive may be a little questioned The Syriack hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive Perhaps it might be fitlier translated 〈◊〉 〈◊〉
more than these might it not have been enough to have said as well as these For what reason had he to expect that Peter should love him more than the rest did especially more than St. John whom Christ himself had so loved and who had stuck so close to him Christ seems therefore to reflect upon Peter's late confidence not without some kind of severity and reproof q. d. Thou saidst O Simon a little while ago that thou wouldst never forsake me no not though all the other Disciples should thou didst profess beyond all the rest that thou wouldst rather dye than deny me thou wouldst follow me to prison to death nay lay down thy own life for me What saist thou now Simon Doest thou yet love me more than these If thou thinkest thou art provided and canst hazard thy life for me feed my sheep and for my sake do thou expose thy life yea and lay it down for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed my Lambs If there be any thing in that threefold repetition feed feed feed we may most fitly apply it to the threefold object of St. Peters Ministry viz. the Gentiles the Jews and the Israelites of the ten Tribes I. To him were committed by his Lord the Keys of the Kingdom of Heaven Matth. XVI that he might open the door of Faith and the Gospel to the Gentiles which he did in his preaching it to Cornelius II. In sharing out the work of Preaching the Gospel amongst the three Ministers of of the Circumcision his lot fell amongst the Jews in Babylon James his lot was amongst the Jews in Palestine and Syria And John's amongst the Hellenists in Asia III. Now amongst the Jews in Babylon were mixed the Israelites of the ten Tribes and to them did the Gospel come by the ministry of St. Peter as I have shewn more at large in another Trearise To this therefore have the words of our Saviour a plain reference namely putting Peter in mind that whereas he had with so much confidence and assurance of himself made such professions of love and constancy beyond the other Disciples pretending to a wonderful resolution of laying down his very life in that behalf that he would now shew his zeal and courage in feeding the sheep of Christ. Thou canst not Simon lay down thy life for me as thou didst once promise for I have my self laid down my own life and taken it up again Feed thou my sheep therefore and be ready to lay down thy life for them when it shall come to be required of thee So that what is here said does not so much point out Peter's Primacy as his danger nor so much the priviledge as the bond of his Office and his Martyrdom At last for that our Saviour had this meaning with him is plain because immediately after this he tells him by what death he should glorifie God vers 18. VERS XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I will that he tarry till he come TILL I come that is till I come to destroy the City and Nation of the Jews As to this kind of phrase take a few instances Our Saviour saith Matth. XVI 28. There be some standing here which shall not taste of death till they see the Son of Man coming in his Kindom Which must not be understood of his coming to the Last Judgment for there was not one standing there that could live till that time nor ought it to be understood of the Resurrection as some would have it for probably not only some but in a manner all that stood there lived till that time His coming therefore in this place must be understood of his coming to take vengeance against those enemies of his which would not have him to rule over them Luke XIX 12 27. Perhaps it will nor repent him that reads the Holy Scriptures to observe these few things I. That the destruction of Jerusalem and the whole Jewish state is described as if the whole frame of this world were to be dissolved Nor is it strange when God destroyed his Habitation and City places once so dear to him with so direful and sad an overthrow his own people whom he accounted of as much or more than the whole world beside by so dreadful and amazing Plagues Matth. XXIV 29 30. The Sun shall be darkned c. Then shall appear the sign of the Son of Man c. which yet are said to fall out within that Generation vers 34. 2 Pet. III. 10. The Heavens shall pass away with a great noise and the Elements shall melt with fervent heat c. Compare with this Deut. XXXII 22. Heb. XII 26. and observe that by Elements are understood the Mosaick Elements Gal. IV. 9. Coloss. II. 20. and you will not doubt that St. Peter speaks only of the Conflagration of Jerusalem the destruction of the Nation and the abolishing the dispensation of Moses Revel VI. 12 13. The Sun became black as sackcloth of hair c. and the Heavens departed as a scroll when it is rolled together c. Where if we take notice of the foregoing Plagues by which according to the most frequent threatnings he destroyed that people viz. the Sword vers 4. Famine vers 5 6. and the Plague vers 8. Withal comparing those words They say to the Mountains fall on us and cover us with Luke XXIII 30. it will sufficiently appear that by those phrases is understood the dreadful judgment and overthrow of that Nation and City With these also agrees that of Jerem. IV. from vers 22. to 28. and clearly enough explains this phrase To this appertain those and other such expressions as we meet with 1 Cor. X. 11. On us the ends of the world are come and 1 Pet. IV. 7. The end of all things is at hand II. With reference to this and under this notion the times immediately preceding this ruine are called the last days and the last times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the last times of the Jewish City Nation Oeconomy This manner of speaking frequently occurs which let our St. John himself interpret 1 Joh. II. 13. There are many Antichrists whereby we know it is the last time and that this Nation is upon the very verge of destruction whenas it hath already arrived at the utmost pitch of Infidelity Apostacy and wickedness III. With the same reference it is that the times and state of things immediately following the destruction of Jerusalem are called a New Creation New Heavens and a New Earth Isai. LXV 17. Behold I create a New Heaven and a New Earth When should that be Read the whole Chapter and you will find the Jews rejected and cut off and from that time is that New Creation of the Evangelical world among the Gentiles Compare 2 Cor. V. 17. and Revel XXI 1 2. where the old Jerusalem being cut off and destroyed a new one succeeds and New Heavens and a New Earth are created 2 Pet. III. 13. We according
and between the operations and speech of the Holy Ghost For many false Prophets had at that time gone out into the World 1 Joh. IV. 1. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the working of Satan in all power and signs and lying wonders So that it was not easie I had almost said it was impossible to distinguish between their wonders and the true miracles of the Holy Ghost But the most merciful God taking pity upon his people among other gifts of the Holy Ghost shed abroad for the edification of the Church granted this also to some that they might distinguish of prophetical Spirits whether they were true and divine or false and diabolical That this deep reach is pointed out under this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostles order the signification of the word and the thing it self do not a little perswade For when among all the gifts of the Spirit there was scarce any either more useful or more necessary than this judging of Spirits I think he would hardly omit it in his second Enumeration But where will you find the mention of it if not in that word CHAP. XIII VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With the tongues of Angels RAbban a a a a a a Bava Bathra fol. 134. 1. Jochanan ben Zaccai omitted not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The speech or the Talk of Devils of Palms and of Angels but had learned it The Gloss is The speech of Devils to exorcize them and of Angels to adjure them The Apostle speaks according to the conception of the Nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A tinkling Cymbal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Cymbal in the Talmudists is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of which thus they write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Erachin fol. 13. 2. And Asaph with loud Cymbals 1 Chron. XXV The little bells or Cymbals were two as appears from the Dual number But when they performed one work and one man performed it they are called one The Aruch saith They were two balls of brass and they struck one against another But now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A tinkling Cymbal was when these two Balls were struck one against another without any either measure or tone of Musick but with a rude inartificial and howling sound Mark V. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Weeping and howling We may observe in these instances which are compared with charity and are as good as nothing if charity be absent that the Apostle mentions them which were of the noblest esteem in the Jewish Nation as also the most precious things which could be named by them were compared with this more precious and were of no account in comparison of it I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To speak with the Tongues of men with those Interpreters is to speak the Tongues of the seventy Nations or at least To speak the Tongues of many Nations So they relate it to the praise of Mordechai that he perfectly understood the Languages of the seventy Nations and they require of the Fathers of the Sanhedrin that they be skilled in many Languages that the Sanhedrin hear nothing by an Interpreter c c c c c c Maimon in Sanhedr cap. 2. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To speak with the Tongues of Angels For this singular praise they extol Jochanan ben Zaccai in the example alledged III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To know all mysteries c. So they from the same place cited above Hillel the Elder had eighty Disciples thirty who were worthy to have the holy Spirit dwell upon them as it did upon Moses Thirty worthy for whom the Sun should stop his course as it did for Josua Twenty were between both The greatest of all was Jonathan ben Uzziel the least was Jochanan ben Zaccai He omitted not but perfectly understood the Scripture the Mishnah the Gemara the Idiotisms of the Law and the Scribes Traditions Illustrations Comparisons Equalities Gematries Parables c. IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To remove mountains By this expression they denoted Doing things in a manner impossible as we have observed at Matth. XXI 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He rooted up mountains d d d d d d Bava Bathra fol. 3. 2. CHAP. XIV VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that speaketh in a Tongue SPeaking in a Tongue In what Tongue You will find this to be no idle question when you have well weighed these things I. There is none with reason will deny that this whole Church of Corinth understood one and the same Corinthian or Greek Language as also that the Apostle here speaks of the Ministers of that Church and not of strangers But now it seems a thing not to be believed that any Minister of that Church would use Arabic Egyptian Armenian or any other unknown Languague publickly in the Church from whence not the least benefit could accrue to the Church or to the Minister himself For although these Ministers had their faults and those no light ones neither yet we would not willingly accuse them of mere foolishness as speaking an unknown Language for no reason nor of ostentation as speaking only for vain glory And although we deny not that it was necessary that those wonderful gifts of the Holy Ghost should be manifested before all the people for the honour of him that gave them yet we hardly believe that they were to be shewn vainly and for no benefit II. The Apostle saith vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that speaketh in a Tongue edifieth himself Which how could he do from those Tongues when he could have uttered those very things in his Mother Tongue and have reaped the same fruit of edification III. The Apostle tolerates an unknown Tongue if an Interpreter were present But I scarce believe he would tolerate that one should prate in Scythian Parthian or Arabick c. when he could utter the same things in the Corinthian Language and without the trouble of the Church and an Interpreter We are of opinion therefore nor without reason that that unknown Language which they used or abused rather in the Church was the Hebrew which now of a long time past was not the common and Mother Tongue but was gone into disuse but now by the gift of the Holy Ghost it was restored to the Ministers of the Church and that necessarily and for the profit of the Church We enquire not in how many unknown Languages they could speak but how many they spake in the Church and we believe that they spake Hebrew only How necessary that Language was to Ministers there is none that doubts And hence it is that the Apostle permits to speak in this as we suppose unknown Language if an Interpreter were present because it wanted not its usefulness The usefulness appeared thence as well to the speaker while he now skilled and more deeply understood the original Language as also to the
to martyrdom and what shall become of them if their bodies rise not again So Jer. V. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What will ye do in the end That is what will become of you There lies no sense in the words as to this sense which we propound but in the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Dead which let us illustrate by a like Phrase The Jews baptized a Proselyte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Under the Notion or in the name of a Proselyte and a servant to be set free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Under the Notion or in the name of a Libertine But now when it was said N. is baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Proselyte N. is baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Libertine are not these words uttered well in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such an one is baptized for a Proselyte for a free Man II. If the rendring the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense seem somewhat uncouth let it be supposed that the Apostle speaks of washing and purification appointed to the Jews after the touching a dead body and the rendring will be nearer Upon that Law thus R. Bechai He that toucheth a dead body is to be purified with the water of purification with ashes namely those of the Red Cow which purifies him that is defiled by the dead Whence arose among us the custom of washing hands when we come from a dead person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which intimates the water of the Red Cow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And intimates also the Resurrection of the dead But after what manner doth it do that Hear Zohar upon that matter c c c c c c Fol. 86. 4. The spirit of uncleanness dwells upon men by reason of the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what remedy have they That which is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they shall return to their dust that is To the dust of the burnt Red Cow whereby they are purified And the spirit of uncleanness departs and another Holy Spirit is shed abroad God gave Israel counsil that they should use all manner of remedies whereby they might obtain the life of the world to come namely that they be found pure in this world and holy in the world to come Concerning whom it is written I will sprinkle upon you pure water and ye shall be purified Ezek. XXXVI We cannot omit that d d d d d d Bab. Moed Katon fol. 27. 2 Anciently it was a custom to baptize Vessels over women dying in their monthly courses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At which thing the menstruous women that were alive blushed Therefore they appointed to baptize over all women for the honour of menstruous women that were alive Anciently they baptized over profluvious men departed For which the profluvious men that were living were ashamed They appointed therefore that they should baptize over all men in honour of the profluvious men that were alive VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I protest by your rejoycing which I have c. THAT which the Apostle asserts is this that he died daily that is was trod upon suffered contempt underwent danger expected death And that this is so I appeal saith he to your boasting O ye Corinthians But in what sense is that boasting to be understood Not the Apostles boasting of them for then it would more properly have been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our boasting than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your Nor was there indeed any reason as things then stood why the Apostle should boast of them Nor is their boasting in the Apostle to be understood for alas how did they too much undervalue him The boasting therefore that he hints was their boasting against him â— and this is it that he calls upon and appeals to Every day saith he I dye I am despised trod upon am in hazzard and for witness of this I call and appeal to your very boasting against me which indeed I reckon for my boasting in Jesus Christ. It became not you to glory against me but since ye do it I glory in this very contempt and reproach VERS XXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If after the manner of men I have fought with beasts THIS is that great danger concerning which he speaks 2 Cor. I. 8 9. which is not at all to be understood of the Tumult raised among the Ephesians by Demetrius for this Epistle was written before that tumult but according to the letter that the Apostle was really cast to wild beasts in the Theatre Nor does it obstruct this opinion that Luke relating the Acts of Paul omitted this so notable an History since he hath omitted very many other nor that those that fought with beasts were different from those that were cast to beasts since the latter must fight with them or perish without any hope But on the contrary there are these two things make for it I. That in Demetrius his insurrection the chief of Asia Asiarchae afforded themselves Pauls friends Act. XIX 31. That is Those Priests among the Heathen whose office it was to publish those Plays of the Theatre for the honour of the Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Eâ—sib Eccles. Hâ—st lib. 4. c. 15 They asked Philip the Astarch The Interpreter renders it Munerarius The setter forth of the Games to let loose a Lion upon Polycarp But he answered He might not because now the fighting with wild beasts those Games was over The same were the Phoenicharchae and the Syriarchae f f f f f f Novell 89. at the end c. But now whence came it to pass that these Asiarchs were friends to Paul Was it as being persons that embraced the Gospel Why therefore were they still Asiarchs But it seems rather that Paul being set to combate with beasts was preserved by some wonderful and stupendious manner so that the Asiarchs themselves seeing the miracle were carried away with admiration of the thing and the good will towards him II. What else doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mean than I have fought with beasts in that manner as men fight with beasts Or I have fought with beasts in this very humane body And that which he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Ephesus renders the sense more clear and restrains it much more to the letter For if it were so to be understood I fought at Ephesus with Demetrius and his fellows as if it had been with beasts it had been much more suitable to have brought an example of his stoning in Lystra Act. XIV 19. of his whipping at Philippi Act. XVI 22 23. c. For in Demetrius his uproar at Ephesus you find him to have born or undergone no not one blow I had almost said nor any danger Gaius and Aristarchus indeed being drawn into the Theatre endured some violence being perhaps presently to be cast to the beasts
And now let us briefly weigh what things are said on the contrary side CHAP. X. What things are objected for the Affirmative I. FIRST That passage is objected a a a a a a Hieros Sotah cap. 7. R. Levi went to Cesarea and hearing them read the Lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schma Deut. VI. in Greek would hinder them R. Jose observing it was angry saying He that cannot read in Hebrew shall he not read at all Yea let a man read in any Tongue which he understands and knows and so satisfie his Duty So the words are rendred by a very learned Man But the Gemara treats not of reading the Law in the Synagogues but concerning the repeating of the passages of the Phylacteries among which the first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear O Israel Deut. VI. Therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be rendred reading but repeating In which sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs very frequently in the Masters As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Bab. Megill fol. 17. 1. She recites the book of Ester by her mouth that is without book And c c c c c c Biccurim fol. 86. 1. Heretofore every one that could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recite that passage used in offering the first fruits Deut. XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recited And he that could not recite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they taught him to recite or they recited for him II. That example and story is urged concerning reading the Law and the Prophets in the Synagogue of Antioch of Pisidia Act. XIII 15. To which there is no need to answer any thing else but that it begs the Question III. That also of Tertullian is added d d d d d d Apoleget cap. 18. Sed Judaei palam lectitant Vectigalis libertas vulgo auditur or aditur singulis Sabbatis But the Jews also read openly the liberty of the Tax is heard or gone unto every Sabbath day I answer Be it granted that Tertullian speaks of the Greek Version which is not so very evident that which was done under Severus doth not conclude the same thing done in the times of the Apostles but especially when Severus was according to the sense of his name very severe towards the Jews as Baronius teacheth and Spartianus long before him Under whom Sabbaths could not be kept by the Jews but under a Tax And be it granted that the Greek Version was read then by them at Rome as the Glosser upon Tertullian describes the scene of the affair that was also under a Tax not by the choise of the people but by pure compulsion IV. That of Justin Martyr is produced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Orâ—â— Pâ—ranâ—â— ad Graecos But if any say that these books belong not to us but the Jews and therefore they are to this day preserved in their Synagogues And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. f f f f f f Apolog. â— The books remained even among the Egyptians hitherto and are every where among all the Jews who reading them understand them not V. But that is instead of all that Philo and Josephus follow the Greek Version and that which is still greater the holy Pen-men do follow it in the New Testament in their allegations taken out of the Old Therefore without doubt say they that Version was frequent and common in the Synagogues and in the hands of men and without doubt of the highest authority among the Jews yea as it seemeth of divine These are the arguments which are of the greatest weight on that side That I may therefore answer together to all let us expatiate a little in this enquiry CHAP. XI By what Authors and Counsils it might probably be that that Greek Version came forth which obtains under the Name of the Seventy I. IT was made and published without doubt not for the sake of the Jews but of the Heathen We have Josephus a witness here in his story of the Seventy granting him to be true in that relation what moved Ptolomey so greedily to desire the Version to purchase so small a Volume at such vast expenses Was it Religion Or a desire of adorning his Library By that paint does Josephus colour the business but reason will dictate a third cause and that far more likely For both the Jewish and Heathen Writers teach that Egypt at that time was filled with an infinite multitude of Jews and what could a prudent King and that took care of himself and his Kingdom do else than look into the manners and institutions of that Nation whether they consisted with the peace and security of his Kingdom since that people was contrary to the manners and Laws of all other Nations When therefore he could neither examine nor understand their Law which comprized their whole Religion Polity and Occonomy being writ in Hebrew it was necessary for him to provide to have it translated into their Vulgar Tongue Hence arose the Version of the five Elders as we may well suppose and lest some fraud or collusion might creep in the assembling of the Seventy two Elders was occasioned hence also And does it not favour of some suspicion that he assembled them being altogether ignorant what they were to do For let reason tell us why we should not rather give credit to the Talmudists writing for their own Country-men than to Josephus writing for the Heathen And if there be any truth in that relation that when he had gathered them together he shut them up by themselves in so many chambers that still increaseth the same suspicion II. Let it be yielded that they turned it into Greek which as we have seen is doubtful yet the speech in the Gemarists is only concerning the Books of Moses and concerning the Law only in Josephus Who therefore Translated the rest of the Books of the Holy Volume It is without an Author perhaps should we say the Jerusalem Sanhedrin but not without reason For III. The Jews wheresoever dispersed through out the World and they in very many Regions infinite in their numbers made it their earnest request that they might live and be governed by their own Laws and indeed they would live by none but their own But what Prince would grant this being altogether ignorant what those Laws were They saw their manners and rites were contrary to all other Nations it was needful also to see whether they were not contrary to the peace of their Kingdoms That very jealousie could not but require the Version of those Laws into the common Language and to force it also from them how unwilling soever they might be The great Sanhedrin therefore could not consult better and more wisely for the safty and security and religion of the whole Nation than by turning their Holy Books into the Greek Language that all might know what it was that they professed They could
2. Do ye not know that the Saints shall judge the World i. e. know ye not that there shall be a Christian Magistracy that Christians shall be Kings and Magistrates to rule and judge the World And the very same sense speaketh Dan. VII 18. 26 27. from whence both my Text and that passage of Paul are taken know ye not saith he that the Saints shall judge the World How should they know it Why Plainly enough out of that place in Daniel where in vers 18. it is foretold That the Saints of the most High should take the Kingdom and possess the Kingdom for ever and ever And in vers 26 27. The Judgment shall sit as in the Text and the Kingdom and Dominion and the greatness of the Kingdom under the whole Heaven should be given to the people of the Saints of the most High Two considerations will put the matter out of all question I. That the word Saints means not strictly nor really Sanctified in opposition to men not really sanctified but it means Christians in general in opposition to Heathens And so the Apostle himself clears it in the verse before that I cited Dare any of you go to Law before the unjust and not before the Saints What is meant by the unjust there Heathens or Infidels as he calls them vers 6. And then what is meant by Saints But Christians in opposition to Heathens II. Observe the tenor of the contents in Daniel and that will illustrate the sense of these verses that I produced He speaks before of the four Heathen Monarchies the Babylonian Mede-Persian Grecian and Syrogrecian that had had the Kingdom and Dominion and Rule in the World and had tyrannized in the World especially against the Church that was then being but at last they should be destroyed and upon their being destroyed Christ should come and set up his Kingdom through the World and then the Kingdom and Rule and Dominion in the World should be put into the hands of Saints or Christians and they should Rule and Judge in the World as those Heathen Monarchies had done all the time before And thus you have the words unfolded to you and I hope according to the meaning of the Holy Ghost And now my Lords and Gentlemen you may see your own picture in the glass of the Text for you are of the number of those of whom it speaketh In it you may see your selves Imbenched Commissioned and your work put into your hands In the first clause The institution of the Function the ordaining of Magistracy and Judicature I saw Thrones set In the second The Commissionating of Christians unto that Office and Function They sat upon them In the last The end of this Office and the employment they are set upon in it Judgment was given unto them Thrones set by whom By him that had been the great agent in the verse before Christ that had bound the Devil and chained him up They sat upon them Who They that are the persons mentioned in the verse before Men of the Nations undeceived from the delusions of Satan and brought into the truth of the Gospel Judgment was given them for what end For Judgment sake that they might execute judgment and righteousness among the Nations And so I have my words fairly cut out before me and the matter and the method of the Text calls upon me to speak unto these three things I. Of the institution of Magistrates as an ordinance of Christ. II. Of Christian Magistracy as a Gospel mercy III. The great work the all in all of Magistracy The execution of Judgment I. Of all the offices of Christ he executed only one of them peculiarly and reservedly himself without the communicating of any acting in it to any other but as to the execution of the other two he partly acteth himself and partly importeth some acting therein by deputation to others His Priestly office that that most concerned and had the greatest stroke in mans redemption he executed intirely himself and no other had share no other could have share in the executing of that with him None could be capable of offering any of his all-sufficient Sacrifice with him none could be capable of offering the incense of mediation with him But in his Kingly and Prophetick offices he acteth himself and he deputeth others to act for him As the great Prophet he teacheth his Church himself by giving of the Scriptures and instructing his holy ones by his Spirit yet withal hath he deputed Ministers to be her Teachers And as the great King of the Church and of all the World he ruleth in both himself in the hearts of his people by his Word and Spirit and amongst his enemies with a rod of Iron yet withal hath he deputed Kings Judges and Magistrates to be Rulers for him These two great Ordinances you have couched in this very place In the verse before the Text Christ chaineth up the Devil that he should no more deceive poor men as he had done before And how did he this By the Ministry of the Word and Preaching of the Gospel And in the words of the Text he setteth up Thrones and sets men upon them for what To execute Magistracy and to administer Judgment And so likewise are they closely hinted in that place of the Apostle that I cited I Cor. VI. Know ye not that the Saints shall iudge the World or Christians be Magistrates and in the next verse following know ye not that we shall judge Angels or we Apostles and Ministers judge Devils and overthrow their Idols Oracles Miracles and Delusions by the Ministry of the Gospel And so if I should take Pastors and Teachers Ephes. IV. 11. for Magistrates and Ministers I believe there were no soloecisme in the thing and I am sure the Jews called their chiefest Magistrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastores in their common speech And if the Apostle may be shewed there to speak in their vulgar dialect as he doth indeed all along his Epistles it would save a controversie and question that is raised upon that place These two Functions are the two standing Pillars and Ordinances the Jachin and Boaz that our great Solomon hath set up in his Temple to stand with the Temple while it standeth These are two choice strainings and distillings of the precious ointment that was poured on the head of our great Aaron that runs down upon the skirts of his clothing Yours my Lords and Gentlemen is a beam of that lustre that shineth in the Royal Crown of Christs Kingly office It is a coin stamped with the Image and superscription of the great Cesar of Heaven and Earth sitting in his Empire and Dominion over all I remember a Phrase of Pliny in his Epistles speaking of a vertuous and gallant daughter that imitated to the life the vertues and gallantry of a noble Father Filia patreni exscripserat the daughter had copied out her father to the life Magistracy is a daughter of
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
there is sin unto death than that there should be any sin that is not unto death as our Apostle saith there is in the words immediately going before these that I have chosen In these that I have chosen you see there are two clauses and out of either of them arise two Questions Out of the former I. What sin it is the Apostle means And II. Why he titles it by such a name A sin unto death Out of the latter I. Why he forbideth to pray for it And II. Why he forbideth not to pray for it I mean why he speaketh not out in down right terms I say that he should not pray for it but says only I say not that he should The Rhemists Popish Expositors upon the place will answer you even all these questions with a breath if you will but take their words and little more than their bare word must you expect for the proof and confirmation of what they tell you 1. They will tell you that the sin our Apostle means is any sin whatsoever that any one lives in unrepentant all his time 2. They will tell you that it is titled A sin unto death because he lives in it till his death and so dies in it 3. They will tell you that the Apostle by not praying for him means not praying for him when he is dead but he that sins not a sin unto death that is that lives not in his sin till he die but repents of it before for him you must pray after his death For that the place is most properly or only meant of praying for the departed say they this convinced that neither the Church nor any man is debarred here from praying for any sinner while living nor for remission of any sin in this life And so they go on When I read these mens Annotations on this Scripture they often mind me of Benhadads servants with ropes about their necks catching at any word that fell from the King of Israels mouth that might be for any advantage to their forlorn and lost cause and condition These mens Popish cause hath had the rope about its neck now a long time and been in a lost and forlorn case and I cannot tell whether I should laugh or frown to see what pitiful shift and shameful scrambling they make for it by catching at any word or syllable in the Scripture or Fathers and wresting and twisting and twining it to any seeming or colourable advantage to their condemned cause to save it from execution Certainly they are at a very hard pinch for proof of praying for the dead when they make such a scraping in this portion of Scripture to rake it out thence whereas the words are as far from meaning the living praying for the dead as the dead praying for the living And at the very same game they be in their notes upon our Saviours words concerning the sin against the Holy Ghost that it shall never be forgiven in this World nor in the World to come Matth. XII 32. Their note is that some sins may be remitted in the next life and consequently this proves Purgatory As the poor frantick distracted wretch at Athens that fed and pleased himself with this fancy that every ship that came into the Port was his ship that all the goods that came into the Town were his goods whilst he himself in the mean time was miserably poor naked and ready to famish so these men think every verse in Scripture brings in something to their stock every saying of the Fathers something to their bank whilst in the mean while their pitiful cause walks starven and poor and blind and naked and stands in need of all things The sin against the Holy Ghost indeed is distinct and something different from this sin unto death that our Apostle speaketh of yet since there is such a particular sin against the Holy Ghost that is so deadly why should not these men think that sin in the Text that carries so deadly a name is a particular sin likewise It is true indeed that a sin in which a man continues unrepenting until his death and in which he dies may very justly be called A sin to death that is a sin until his death and it will prove A sin to death eternal but that the Apostle means here a particular sin and that he estimates it not by its length but by its weight not by how long the party continues in it but by how grievous the sin is in it self will appear as we go along partly by discovery of the reason of the title he puts upon it and partly by discovery of the very sin it self that is here intended But before we begin with the discovery of the reason of the title let us a little look first into the meaning of those words of our Saviour Joh. XX. 22. He breathed on them and saith unto them Receive ye the Holy Ghost whose soever sins ye remit they are remitted to them and whose soever sins ye retain they are retained Do not the Apostles here receive a new power or priviledge or guift which Christ had not imparted to them before Else why such an action as he had never used toward them before so breathing on them The common acceptation of these words whose soever sins ye remit or retain are remitted or retained is to make them to mean the same thing with what ye bind on Earth shall be bound in Heaven c. But besides that the expressions are of a vast difference why if Christ had given them the very same power in those words that he doth in these why should he repeat it especially why should he use such a solemn and unusual rite toward them to breath upon them He had given them power of miracles and healing and casting out Devils before without breathing upon them He had given them power of binding and loosing that is of establishing or abolishing the rites and Laws of Moses for so the Phrase in the common acceptation of the Nation did only signifie and this he did without breathing upon them Therefore certainly in this his new action and these his new words as I may call them he gives them some new power and that in two kinds 1. In his breathing upon them and bidding them receive the Holy Ghost he gives the Holy Ghost to give again or he gives them power by the imposition of their hands to bestow the Holy Ghost as the sacred Story tells you the Apostle did and none but the Apostles could do And 2. In his words whose soever sins ye remit or retain he gives them a punitive or executive double power viz. To strike desperate or incorrigible and horrid transgressors with some corporal punishment or stroke or else to give them up to Satan to be tortured and scourged in body and vexed and disquieted in mind Where had Peter his warrant to strike Ananias and Sapphira with death but from these words And Paul
to strike Elymas with blindness and to deliver Hymenaeus and Alexander unto Satan but from that Apostolick power which Christ granted to the Apostles in these words Well might not these sins very well be called sins unto death that were overtaken with such deadly and dreadful penalties Was not that sin a sin unto death that was to be retained as retaining is set in di rectopposition to remitting Thus may we bring the subjectum quaestionis into a farnarrower compass than the Rhemists bring it who do bewray their ignorance one way that they may serve their own turn another their ignorance of the proper original of the Phrase sin unto death that they may serve their turn about praying for the dead The greatest difficulties of the Scripture lie in the Language for unlock the Language and Phrases and the difficulty is gone And therefore they that take upon them to preach by the spirit and to expound the Scripture by the spirit let them either unlock to me the Hebrew Phrases in the Old Testament and the Greek in the New that are difficult and obscure or else they do nothing Now to attain to the meaning of such dark and doubtful Phrases the way is not so proper to put on them a sense of our own as to consider what sense they might take them in to whom and among whom the things were spoken and written in their common Speech If it were well considered how the Jewish Nation understood binding and loosing in their Schools and in their common Speech we should never need to mint such senses of our own to put upon the Phrase it would so be done to our hands Such an obscure Phrase is that of our Saviours about the sin against the Holy Ghost that it shall never be forgiven neither in this life nor c. And the collection that the Rhemists make upon it may seem very Logical for in that he saith that sin shall not be forgiven in the World to come doth it not argue that some other sins are then forgiven But this is their own sense and Logick it is not our Saviours Now how should we know our Saviours sense By considering how they would understand it to whom the words were spoken in their common acceptation and Language viz. they would soon understand it to be a direct facing and confuting of their foolish opinion concerning forgiveness of blasphemy against God which was that repentance and the day of expiation expiated a third part of the sin corporal punishment inflicted by the Magistrate expiated another third part but death did quite wipe it clean out for say they it is written This sin shall not be purged from you till you die which argues that it was purged by death No saith our Saviour neither in this life either by repentance nor day of expiation nor corporal punishment nor pardon in the life to come by the purging and wiping out of death Such an obscure Phrase is this before us A sin unto deâ—th and it seems a fair sense which the Rhemists have put upon it of their own viz. that it should mean A sin a man liâ—es in till he die But this is their own sense it is not the Apostles Now how should we know the Apostles sense By considering how they understood this Phrase in their common Language to whom he wrote And how was that Take it up by this Observation That in the Jewish Schools and Nation and Language this was a most frequent and ordinary saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man do such or such a thing as should not be done ignorantly he is to bring a sin offering and that attones for him But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he do it wilfully he is bound over to cutting off And in this they speak but the words of the Law in Numb XV. 27 28. If any soul sin through ignorance he shall bring a she goat of the first year for a sin offering And the Priest shall make an attonement for him that sinneth ignorantly But the soul that doth ought presumptuously whether he be born in the Land or a Stranger the same hath reproached the Lord That soul shall be cut off from among his people Now what is meant by cutting off If you ask some they will put a sense of their own upon the Phrase and tell you it means a cutting off or separating a person from the Congregation and publick Assemblies by Excommunication But ask the Jews to and among whom the thing was spoken what it means in their common speech and acceptation and they will tell you cutting off means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death by the hand of Heaven Death or destruction by the hand of God Interpreting the matter to this purpose that if a person sinned wilfully and presumptuously there was no sin offering allowed in that case but the party so offending fell immediately under liableness to divine vengance to be destroied or cut off by the hand of Heaven And this interpretation of the Phrase of cutting off the Apostle Paul doth justifie in that passage Heb. X. 26. If we sin wilfully after we have received the knowledge of the truth there remaineth no more sacrifice for sin but a certain fearful looking for of judgment c. That Text of Moses lots out the family of the Achan that we are speaking of the sin unto death and this Text of the Apostle takes him by the poll and tells what sin it is It tells you what sin it is viz. Sinning wilfully after we have received the knowledge of the truth It limits to you why it is called a sin unto death because there is no other way upon the committing of it but a certain fearful expectation of judgment and fiery indignation And it gives you some intimation why no praying for it because no sacrifice for it Before we come to speak upon the words we have some cause to muse and mourn over them As it is said Origen wept over that passage of the Psalmist that after his Apostasie stung him in Psal. L. 16 17. But unto the wicked God said what hast thou to do to declare my statutes or that thou shouldest take my Covenant in thy mouth seeing thou hatest instruction and casteth my words behind thee If there be no sacrifice for sin but a fearful expectation of judgment and fiery indignation when we have sinned wilfully after we have once received the knowledge of the truth Men and brethren what shall we do Take the truth in the sense that may help most to favour us for the Gospel as it means there indeed And take sinning wilfully for as exclusive a term as you can to shut and exclude us out of the guilt here intended yet who can say but he hath sinned wilfully since he received the knowledge of the Gospel over and over If I should take Jeremiahs course in his fifth Chapter and vers 4. and forward sending first to the poor or inferior rank and ask
tyranny in the one and the Jews malice and mischievousness in the other and upon the full view the Roman and the Jew conspiring together and becoming guilty of this horridest fact that ever was committed under the Sun the murthering of the Lord of life and glory Let us begin first with Pilate who stands first in mention in the Text as he stands representative of Rome whose authority he carried and whose Tyranny in this case he exercised Methinks there is hardly a more remarkable passage in the whole book of the Revelations then that Chap. XIII 2. The Dragon gave his power and seat and great authority unto the Beast Which in plain English is this The Devil gave his power and seat and great authority to Rome For that by the Dragon is meant the Devil there is none but grant and that by the Beast is meant Rome even Romanists themselves do not deny When you read that passage in S. Luke IV. 5 6. that the Devil shewed our Saviour all the Kingdoms of the World and the glory of them do you not presently conceive that he shewed him Rome her Empire and Glory For then where was the pomp and glory of the World but within that City and Empire And when you read that he said unto him All this power will I give thee and the glory of them do you not presently conceive that he offered to make him Caesar or Lord of that vast Empire if he would fall down and worship him And how pat do these words of his for that is delivered to me and to whomsoever I will I give them agree with these in the Revelations The Dragon gave his power and seat and great authority unto the beast It neither is nor indeed could be said so of the other Monarchies or Empires that had gone before It is not said the Dragon gave his power to the Babylonian Empire nor to the Persian nor Grecian nor Syrogrecian nor indeed could it be so truly and pertinently said so concerning them as concerning Rome For the Dragon had a business for Rome to do which the other neither did nor could do for him which was to put the Lord of life to death The old Serpent knew from of old that he was to bruise the heel of the seed of the woman that he was to compass the death of Messias and it was reserved to Rome and her power and tyranny to be the instrument of such an action and the Dragon gave his power seat and authority to that City for that purpose that it might do his business in murthering Christ and his members after him Pilate who carried with him the authority and commission of that City confessed him innocent and yet condemned him pleaded for him that he was not guilty and yet crucified him and that mainly upon the account of Rome and for her sake because forsooth there must be no King but Caesar or who was set up or kinged by Caesar. In Revel XI 8. where mention is made of slaying the two witnesses it is said their dead carcasses shall lie in the streets of that great City which spiritually is called Sodom and Egypt where also our Lord was crucified The last clause where also our Lord was crucified may seem to direct your eyes to Jerusalem but the title The great City which Chap. XVII ult is defined The great City which ruleth over the Kings of the Earth calls them back again to look at Rome as our Lords crucifier by whom that work must be done or not done at all for to such a tenour do the Jews tell Pilate in the Text when they say It is not lawful for us Before ever I should turn Romanist I must be satisfied in this scruple and question How comes the Jew and Jerusalem so cursed a Place and Nation for the murther of our Lord and the Romanist and Rome so blessed as to be the holy mother Church of all the World when that City and Nation had as deep and bloody a hand in the murther of the Saviour of the World as the other if not deeper I remember the story of one of the Grand Seigniors that when he had received a foul and base foil before a poor and contemptible Town Scodra if I mistake not the name for very rancour and vexation and that he might be whetting on himself continually to revenge he commanded him that waited nearest on him to be minding him continually with these words Remember Scodra May I be so bold as to hint such a memorandum to you against Rome As oft as you read or rehearse or hear rehearsed that article in our Creed He suffered under Pontius Pilate Remember Rome and that under that it was our Saviour suffered and the article minds you of so much and if it were not intended for such a memorandum had it not been enough to have said He suffered without any mention of Pontius Pilate at all Let us reason with the Romanist a little after the manner of his own Logick He argues thus Peter was at Rome and sat Bishop there and suffered martyrdom and died there Ergo Rome is the mother Church and head of all Churches We argue in like manner Pilate was at Jerusalem sat Judge there condemned and crucified the Lord of life there and that by the Power and Authority of Rome Ergo let Rome look to it how she clears her self of that fact and guiltiness And so I have done with the first party in mention in the Text Pilate and he invested with the Roman authority The other party are the Jews more peculiarly the Sanhedrin invested also wiâ—â— the Jewish power and Representatives of the whole Nation How busie and active the Jews were in this bloody business needs no illustration of mine the Sacred pens of the Evangelists have done that abundantly Only I might speak to this circumstance and not impertinent question whether the Jews did not indeed think him to be the Messias and yet murthered him Pilate condemned him though he knew him innocent and did not they murther him though they knew him to be the very Christ Methinks that passage in the Parable of the husbandmen in the Vineyard speaks very fairly for the Affirmative Matth. XXI 38. When the husband men saw the Son they said this is the heir come let us kill him and let us seize on his inheritance They knew him to be the heir and yet they kill him nay they kill him because they know him to be the heir and that by killing him they shall get the inheritance It is said indeed they knew him not Act. XIII 27. which if you interpret that they knew not the dignity of his person and that he was God as well as man the Jews will not be perswaded of the Godhead of Messias to this day that does not deny but that they might take him for the Messias howsoever But I shall not dispute this case If they took him for Messias they thought he was not
a Messias for their turn nor that he was likely to answer their expectation in what their wretched traditions had taught them to look for from Messias For I. From Messias they expected Pomp and Stateliness a royal and victorious Kingdom they see him appear in a low condition and contemptible poverty II. From Messias they expected an advancing and heightening the rites of Moses they saw that he began to take them down III. By the Messias they expected to be redeemed and delivered from their subjection to the Roman yoke He taught them to give Caesar his due and to submit to the government God had set over them IV. By the Messias they expected that the Gentiles should be subdued trod under their feet and destroyed He taught that they should be called converted and become the Church So that if they took him for Messias they thought he was a Messias that would mar all and was far unlike the Messias their traditions had taught them to look for And therefore be he Messias or no they will rather kill the heir than they themselves lose the inheritance which they thought they should have done if he should have liyed It were worth the labour if that were the task that were before us to trace these two Nations Jew and Roman after this fact as I may say by the blood and to consider as they made themselves yoke-fellows like Simeon and Levi in this guilt and evil so whether God yoked not them also together under the like curse and vengeance Yokefellows indeed are the Jew and Romanist above all the people of the World in a deluded fancying their own bravery and privilege above all the World besides He that comes to read the Jewish Writings especially those that are of the nature of Sermons will find this to be the main stuffing of them almost in every leaf and page How choise a people is Israel how dearly God is in love with Israel what a happy thing it is to be the seed of Abraham how blessed the Nation of the Jews above all Nations and such stuff as this all along And is not the style of the Romanist to the very same tune How holy the Church of Rome how glorious the Religion of the Church of Rome what superiority and preeminence hath the Church above all Churches and all the men in the World are Hereticks and Apostates and Castaways if they be not Romanists Whereas if both the Nations would but impartially look upon themselves they would see that there are such brands upon them two as are upon no Nation under Heaven now extant I shall but glance at these few particulars I Is not the Jew Antichrist viz. Thes. II Examine the place seriously and compare it with 1 Joh. II. 18. and with II. Joh. 7. and other places in the Epistles and you may see it plain And is not Rome Antichrist in the Revelations Rome her self doth not deny it if you allow her but her distinction of Heathen and Christian. II. Have you not observed a horrid Apostasie in the Apostles time in the Church of the Jews of those who had imbraced the Gospel Evidences are abundant in the New Testament I shall name but two 2 Tim. I. 15. All Asia is fallen away and departed from Paul at one clap This thou knowest that all they which are in Asia are turned away from me And in XII Matth. 49. our Saviour compares that generation to one that had the Devil cast out of him but he returns again into him with seven worse Devils so shall it be saith he to this wicked generation And who also hath not observed a horrid Apostasie in the Church of Rome They themselves only excepted who will not see from that Faith and Religion for which that City was once renowned through the whole World I. Rom. 8 And that direful Apostasie in the Christian Church of the Jews was never so matched and paralleld in the World as by the Apostasie in the Church of Rome III. Were there ever two Nations two Churches under Heaven so besotted with Traditions and the Doctrines of Men as the Jew and Roman Weigh them well together and is not that as true of the Roman to every tittle that our Saviour speaks of the Jew XV. Matth. 3 9. That they had made the Commandment of God of none effect by their traditions and that they taught for Doctrines the Commandments of men He that shall seriously compare their Doctrines together about Opus operatum Sin venial the merit of Works Purgatory Freewil the point of Justification and multitudes of other points in Religion and Divine Worship will see the Romanist has gone to School to the Jew and indeed the Scholar is not a whit behind the Master IV. And to spare more Is not the Jew doomed to a perpetual curse in that passage Esay LXV 15. Ye shall leave your name for a curse unto my chosen And in other passages of like nature that might be produced not a few And is not Rome doomed to perpetual perdition in that passage Numb XXIV 24. Ships shall come from the coast of Chittim and shall afflict Assar and shall afflict Eber and he Chittim shall perish for ever Where Chittim is Rome or Italy by the consent both of Jews and Christians both of Protestants and even Romanists themselves And thus much concerning the persons before us Pilate and the Jews Representatives of the Jewish and Roman Nation Actors of the Jewish malice and Roman tyranny And now let us consider their words the handling of which will bring our discourse nearer the present occasion Pilate said Take him c. for he very well knew they might do so for any restraints the Romans who were their Lords had put upon them in that case Josephus tells us the Romans suffered them to live by their own Laws and Religion and he records a speech that Titus their Conqueror made to them while he besieged their City to perswade them to yield in which he useth this argumentation The Romans have always permitted you to live by your own Laws and why then should you rebel against them And he also records a speech that himself made to them to the same purpose to perswade them to yield in which he useth the very same argument And certainly Pilate did not speak it in a way of jearing of them when he bid them Take him c. as knowing they were restrained by the Romans They though such a restraint were not upon them yet answer It is not lawful c. It is not lawful i. e. we cannot we may not it is not in our power for such a construction will the Greek expression very well bear and if they used their own Jerusalem language I doubt not but their words were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an expression very obvious and frequent in the writers in that Language and signifies in that latitude as to mean we have not liberty power privilege Now how
and all destroyed before Christ came in the flesh as is apparently to be observed there They were the Babylonian Mede-Persian Grecian and Syro-Grecian and after them rose the fift this of the Roman And which is observable and which may be observed out of Roman Records It began most properly to be a Monarchy that very year that our Saviour was born as might be shewed out of Dion c. if material and so Christ and this Roman Beast born and brought forth at the very same time Well the Devil gave his Seat and Power to this Beast this City If you look for any thing but Devilishness and mischief from it you look for Grapes of Thorns and Figs of Thistles True there was in the beginning of the Gospel a flock of Christ there holy and their Faith famous Rom. I. 8. but poor men they were underlings and of no power We speak of Rome in its pomp and power acting in its authority and dominion as it ruled over all the World and as it was invested in the Authority and Seat of the Dragon himself And why did the Devil give his Seat and Power and great Authority to it You may easily guess for what viz. that it should be an enemy to that and them to whom he himself was chiefly an Enemy Christ and his Gospel and his People We cannot say that Rome conquered Nations and subdued Kingdoms by the power of the Dragon so properly as that Rome fought against Christ and his Gospel and People by the power of the Dragon And this was the very end why the Dragon gave him his Seat and Power And that City hath done that work for her Lord and Master the Dragon as faithfully zealously constantly as the Dragon himself could have done For indeed the spirit of the Dragon hath all along acted her and been in her The first cast of her office for her Master and which shews what she would do all along for him was that she murthered Christ himself the Lord of life I said before that it is not said of the Monarchies before that the Dragon gave his power and his seat and great authority to them nor indeed could it so properly be said of them as of Rome For the Dragon had something for Rome to do which they did not could not viz. to murther the Saviour of the World the Lord of Glory In Rev. XI 8. where mention is made of the witnesses Prophesying and being martyred it is said Their dead bodies shall lie in the street of the great City which spiritually is called Sodom and Egypt where also our Lord was crucified When you hear of the City where our Lord was crucified you will think of Jerusalem but when you hear of the great City this Apostle teaches us to look at Rome And who can but observe that which our Saviour himself saith concerning himself Luke XVIII 32 33. The Son of man shall be delivered to the Gentiles and shall be mocked and spitefully entreated and spitted on And they shall scourge him and put him to death Who was it that so spitefully entreated and put to death the Son of God The Gentiles And who those Gentiles The Evangelists tells you who Pilate the Roman Governor and the Roman Souldiers and that by the Authority and Tyranny of Rome and in the cause of Rome that would have no King but Cesar. There were two Nations that had a hand in the conspiracy of Christs murther the Jew and the Roman and whether of them deeper in the murther The Evangelists tell and the Jews themselves tell that the Roman must do it or it could not be done Joh. XVIII 31. Pilate said unto them Take ye him and judge him according to your Law the Jews therefore said unto him It is not lawful for us to put any man to death Therefore thou must do it or it will not be done And he did it And now as Hannibals father brought him to an Altar and engaged him in an oath to be an enemy to Rome so let me bring your thoughts to Christs cross and engage your hearts in such another enmity Christian it was Rome that murthered thy Saviour and need I to say any more As oft as you read repeat the History of our Saviours bitter passion remember Rome for it was Rome that caused him so to suffer and Pontius Pilate brought him to it by the Authority of Rome And the very frame of the Article in the Creed Suffered under Pontius Pilate hints you to observe and remember such a thing For if it had meant to intimate Christs sufferings only it had been enough to have said He suffered without saying any more but when he saith He suffered under Pontius Pilate it calls you to think of that Power and Tyranny by which he suffered viz. the Power and Tyranny of Rome which Pontius Pilate the Roman Governor acted and exercised And here let us argue with a Romanist according to the cue of his own Logick He saith Peter was at Rome c. Ergo. We argue likewise Pilate was at Jerusalem c. Ergo. Here was a sad beginning and that which speaks plainly why it was that the Devil made Rome his Deputy and invested it in his Seat and Power viz. that it might murther his great enemy the Lord Christ. And this was but too plain a prognostick what it would do to the members of Christ in succeeding generations which how it did there are so many thousand stories written in blood that I need not to mention them I might begin with the Ten Persecutions raised by the Heathen Emperors against the Professors of Christ and his Gospel wherein so many thousand poor Christians were destroyed with the most exquisite torments that could be invented and whereby that City and Empire shewed how zealously it wrought for its Master and would not spare the dry tree when it had cut down the green would not spare Christ in his members who had so little spared him himself in his own person But a Papist will say True indeed Heathen Rome was even as you say but Papal Rome is of another kind of temper It is the Church of Christ the Mother Church the chief of Churches It was Babylon and Sodom and Egypt in the Heathen Emperors time and the seat of the Devil but under the Popes it is Jerusalem Sion and the City of God I should ask him that pleads thus one question and ere ever I should turn Romanist I I. would be resolved of but I doubt the infallible chair it self is not able to resolve it and that is this Whence it is that since the Jew that had a hand in murthering Christ hath laid under a curse ever since and hath been utterly cast off of God for it and is like to be to the end how comes it to pass that the Roman that had a hand as deep in that horrid act if not deeper should be so blessed as to be the only people and
Church of God That Jerusalem for that fact should be a curse a hissing and an everlasting desolation and that Rome that was as guilty every whit should be a blessing a renown and the prime Church of all Churches Let a Papist solidly unriddle me this and he says something And to speak to what he pleads we may first answer with that common saying Ubi lex II. non distinguit c. what the Word of God doth not distinguish we are not to make any distinction about but of any differences of qualities twixt Rome Heathen and Papal the Word of God doth not distinguish unless it shew the Papal to be the worse of the two In this Chapter indeed it distinguishes of the change of state and government from Imperial to Pontifical but for mischievousness and abomination there is no such distinction Rome Heathen in the beginning of the Chapter is a Beast like a Leopard with feet like a Bear and a mouth like a Lion And Rome Papal at vers 11. a beast like a Lamb but it speaks like a Dragon and exerciseth all the power of the former Beast and is not behind it a whit in wickedness and cruelty A Lamb in shew but a Dragon a Devil in speech and the very former beast in demeanor the former beast had the mouth of a Lion this of a Dragon the former bad this worse And look but at several places that speak of this City and you find they speak of it without any such distinction of quality but that Rome all along is her self i. e. stark naught till her latter end and till she perish The first time you meet with any hint of Rome in Scripture is Numb XXIV 24. And I. ships shall come from the coast of Chittim and shall afflict Asshur and shall afflict Eber and he also shall perish for ever Where by Chittim that Rome and Italy are meant it is the consent both of Jews and Christians both of Protestants and Papists and the very intent and story of the passage doth so enforce it to be taken And the words shew how Ships and Souldiers from Rome should afflict and conquer Assyria who had been once the great afflicter and that they should afflict and conquer Heber or the Hebrews the afflicted people yea afflict Christ the chief child of Heber for Rome as I said put him to death All which History sheweth to be most true And he also that is Chittim Rome or Italy shall perish for ever The word also parallels her perdition with Amaleck of which there is mention vers 20. Amaleck was the first of the Nations that is he was the first of the Nations that fought against Israel Exod. XVII and that Nation shall perish for ever So Chittim or Rome is the last of the Nations that shall afflict Heber and the Israel of God and he also shall perish for ever Now do you find any such distinction here as that Rome Papal should be holy blessed and the most excellent Church in the World when the conclusion the period of Chittim is that he shall perish for ever And the last time that there is discourse in Scripture of Rome it makes this distinction II. indeed of the state and government of it that Rome Heathen is the Beast and Papal is the false Prophet but it leaves both under the same condemnation and perishing for ever Revel XIX 20. And the Beast was taken and the false Prophet And both these were taken and cast alive into a lake of fire burning with brimstone Antichrist in Scripture is charactered under the character of Apostasie or falling away III. from the Truth 2 Thes. II. 3 4. There must be a falling away first and then the Man of sin shall be revealed And Rev. IX 1. I saw a star fall from Heaven unto the Earth and to him was given the key of the bottomless pit And he opened the bottomless pit and there arose a smoke out of the pit as the smoke of a great furnace and the Sun and the Air were darkened by reason of the smoke of the pit And there came out of the smoke Locusts upon the Earth c. He that lets Hell loose and opens the bottomless pit and le ts out smoke that darkneth all the World and le ts out Locusts that devour all before them He is a Star a Churchman an Angel a Minister of the Church as Chap. I. 20. The seven Stars are the Angels of the seven Churches but a Star fallen from Heaven a Minister apostatized and revolted from the Truth or else he would not rightly resemble his father the Devil who abode not in the truth but fell from it and became an enemy Now let any one judge whether Rome Heathen or Papal be this apostatized wretch and whether of them hath departed from the truth Rome Heathen never embraced the truth and so could never fall from it Rome Papal hath done it with a witness And lastly That much mistaken place in Revel XX. speaks to this very tenour we are IV. upon First The old Dragon which is the Devil and Satan is bound by Christ a thousand years that he should no more deceive the Nations vers 3. The old Serpent had deceived the Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heathen for above two thousand years with Idolatry false miracles false oracles and with all blindness of superstition Now Christ sending the Gospel by his Apostles and Ministers among the Heathen or Gentiles bound the Devil and imprisoned him curbed his power and delusion that he should not deceive the World in manner as he had done but the World now becomes Christian and Heathenism is done away and this is there called the first Resurrection viz. the Resurrection of the dead Heathen as Ephes. II. 1. You hath he quickned who were dead in trespasses and sins And Joh. V. 25. The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live Well thus the Devil is bound a thousand years during which time the Gospel runs through the World and prevails and makes it Christian. At vers 7. the Devil is let loose again and by Popery he makes the World as blind deluded heathenish as it had been in the worst times under Heathenism And it were no hard thing out of History to shew that Rome Papal did equal nay exceed Rome Heathen in all blindness wickedness cruelty uncleanness and in all manner of abomination But an hour a day a week would not serve the turn to describe that full Parallel The Text gives a full summary of all though in few words when it tells us that the Dragon the Devil gave his power seat and authority to Rome and it hath and doth and will act in that spirit while it is Rome and can any thing but mischief be expected from such a spirit This days memorial is evidence enough instead of more A Plot and Design of
These most abominable ones in that most abominable generation we have been speaking of and the Text speaks of were such as had been once in the right way in the profession of the Gospel but now were utterly revolted from it and become most contrary to it And so our Saviour shews the very topping up of the wickedness of that generation in that Parable of the Devil cast out by the Gospel but come in again with seven evil Spirits worse than himself So saith he shall it be with this generation Mat. XII 45. Of such the Apostle speaks 1 Tim. IV. 1. Some that should depart from the faith giving heed to seducing Spirits and doctrines of Devils And he saith that such a falling away would discover the man of sin and child of perdition 1 Thes. II. 3. And the Apostle 1 Joh. II. 19. saith that many Antichrists were abroad come out from them that professed the Gospel but now were become Antichrists And this our Apostle in this Chapter vers 2. intimates that they had once known the way of righteousness but were turned from the holy commandment that was delivered to them And being thus turned out of the way and fallen from the truth they were fallen into all manner of abomination Read but this Chapter and the Epistle of Jude at your leisure and you will see the full Character of them In little take this account of them 1. That like Balaam for love of filthy lucre they made merchandize of souls and cared not what became of them that they might get gain And accordingly 2. That they led them into all loosness and libertinism to commit fornication and eat things sacrificed to Idols to â—iot in the day time and indeed to account any thing lawful I might produce Scriptures for all these but I suppose you remember them 3. They were direct enemies to the power and purity of the Gospel and bitter persecutors of the sincere professors of it The Apostle gives evidence enough of this in those few words 2 Tim. III. 8. As Jannes and Jambres withstood Moses so do these also resist the truth I shall spare more picturing of them read but the places I have cited and you will see them in very sad colours And now let us look upon them as very justly we may as a very sad spectacle such another as the spectacle of the fallen Angels once Angels but now Devils these once Christians but now brute beasts Atheists Devils incarnate In the cursed copy and example before us Balaam and these his disciples or followers we may see the fruits of two as cursed trees as any grows by the lake of Sodom Covetousness in Balaam and Covetousness and Apostacy or revolting from the truth in these that came after him Covetousness that makes him to sell a whole Nation to Gods curse and plague and their own ruine for the wages of unrighteousnes He hath got a bag of mony and twenty four thousand men of Israel are destroyed for it and the anger of the Lord brought upon the whole Camp And what cares Balaam for all this so long as he hath got the mony Oh the cursed fruits of covetousness that might be reckoned heaps upon heaps I shall but mention one and that may be enough Covetousness made Judas sell the very son of God for mony A monster of villany that the very Devils themselves might stand amazed at but that he played their own game And as for Apostacy or revolting from the truth how horrid fruits and effects have followed and do follow upon it Scripture and History give such evidence and instance that to speak of them would take up more time then even this whole day would afford us We shall only speak of one perticular wherein all Apostacy and all the fruits of Apostacy are met and convened and that is that which this day gives us occasion to commemorate and remember viz. the Church of Rome When you read of those that have forsaken the right way and gone astray remember Rome for who is there that hath done so more and when you read of following the way of Balaam and loving the wages of unrighteousness remember that Church and City for who hath done the one and who doth the other more than she she cavils at us as if we had forsaken the right way when we forsook her but we most truly answer that we forsook her because she hath forsaken the right way The Church at Rome was once in the right way indeed and celebrated for it through the whole world as the Apostle tells us Rom. 1. 8. But how long did it continue in that way I may very well answer as long as it was built upon the rock Christ but when it began to build it self upon Peter then and thenceforward did it forsake the right way For certainly he forsakes the right way that leaves to build upon the sure foundation Christ and builds upon the sand the person of a meer man If I were to render an account of my belief concerning the first Founders of a Church at Rome I should have recourse to that passage Act. II. 10. That there were at Jerusalem at the feast of Pentecost when the Holy Ghost was poured upon the Apostles Strangers of Rome Jewes and Proselytes Did not some of these believe and returning to Rome carried the Gospel thither with them If any doubt it I shall name two of them that did Rom XVI 7. The Apostle from Corinth saluting the Church that was then at Rome among others names there Salute Andronicus and Junius my kinsmen and Fellow-prisoners who are renowned among the Apostles and who were in Christ before me Here are two men that were very highly respected among the Apostles and that before Paul was an Apostle and where and when could this possibly be but at that time at Jerusalem these being of those that are mentioned in those words There were then at Jerusalem Strangers of Rome Jews and Proselytes By these men and some other that we cannot name a Romanist must give me leave to believe that the Gospel was first planted in Rome and a Church first founded there And I must believe that the Church by them planted there was watered by Paul and that before ever he came to Rome That ye may think a Solaecism to say that he watered the Church of Rome before ever he came at it But the Church came to him For if you observe that Act. XVIII 2. That Claudius had expelled all the Jews out of Rome and that the Apostle met with Priscilla and Aquila and divers others of that Church mentioned Rom. XVI you must conclude that when they returned to Rome again after the death of Claudius as it is plain they did they returned fully furnished with the doctrins and instructions of that blessed Apostle and so there is a Church there then pure and holy and in the right way and renowned as the Apostle tells us through the world but how
finished there shall be the general resurrection And accordingly they construe the words before us to this sence The rest of the dead lived not until the thousand years were finished And then lived An opinion as like the opinion of the Jews as one egg is like another They think Christ shall reign among them on earth a thousand years pompous reign So do these They think that at the beginning of his reign the holy Prophets and Patriarchs shall be raised from death and reign with him So these They think that at the end of his thousand years reign there shall be the general resurrection and world of Eternity so do these So that the Millenary doth Judaize and he knows it not he is fallen into the Jews opinion and is not aware of it This book of Revelations is exceeding full of expressions that allude to the Jewish customs and opinions I say again is exceeding full but it were ridiculous to think that such passages are to be construed in the same literal sense that the Jews took them in Only those common and well known things as being familiar to the Nation are used to signifie or illustrate some spiritual sence or matter Expressions are used in this place that are agreeable in sound to the opinion of the Jews but not agreeable in sence but signifying something else They conceit a personal pompous reign of Christ on earth a thousand years in all earthly state and gallantry These words speak of a reign of Christ a thousand years but they mean his reign and ruling by his Word and Spirit and of his subduing and bringing the Nations into subjection and obedience but by the Ministry of the Gospel They speak of those that had been martyred reigning with him but the meaning only is to intimate that the children of his kingdom must suffer persecution and that they shall lose nothing by their persecution but as the Apostle speaks If they suffer with him they shall also reign with him Let us read the verse before I saw the souls of them that were beheaded for the witness of Jesus and for the Word of God And which had not worshiped the beast neither his image neither had received his his mark upon their foreheads or in their hands and they lived and reigned with Christ a thousand years But the rest of the dead lived not again till the thousand years were finished And did they live then That is not imaginable the time of reviving being then past and over For at the end of the thousand years Satan is let loose again brings in Popery and Mahumetism and the World grows as Heathenish as it had been before Satans binding and imprisoning So that they had lost the opportunity of reviving which was in the thousand years The word Until signifies doubly either concluding or else excluding you may see my meaning by these examples The Master in the Parable gives Talents to his servants and bids them Occupy till I come Here the word until concludes that he would come again This iniquity shall not be purged from you till you dye Es. XXII 14. Here the word till excludes them from ever having their iniquity purged The word until in the text is of this latter construction and means that they let slip and embraced not the opportunity of reviving all the thousand years when was the time of reviving and so they lived not again at all And if we well observe the Histories both of the Heathen and of the Church we shall find that all along this time that the Gospel was dispersing through the World there were multitudes of Heathens that would not forsake their Heathenism and multitudes in the Church in a little time fell to superstition and worshiping of Images and so even turned to Heathenism also Therefore God suffers Satan to be let loose again to go about in the world again with his delusions he brings in Popery in the West and Mahumetism in the East and so the whole World is returned to blindness and darkness again because when the light shone they would none of the light They would not embrace the offer of reviving when the time and opportunity of reviving was therefore they lived not again till those thousand years were finished and then the time of living again was over So that in the words before us we observe three things I. That the raising of the Gentiles from the Death of Sin is called the first Resurrection II. That in that time of raising some lost the opportunity and would not be raised III. That they losing the opportunity of rising and living missed always of rising and living I. As to the first thing named That the raising of the Gentiles from the death of sin is called the first Resurrection It gives us occasion to consider how a mans getting out of the state of sin into the state of grace is a Resurrection or a rising from the dead And with all to compare this first and last resurrection together and to see what connexion there is between them I. To Sadduces and Atheists that deny the resurrection at the last day because they can see no reason for it I should propose this question Whether there hath not been a raising of dead souls from the death of sin Abraham once an Idolater was not his soul dead then Yet afterwards he was the great Father of the faithful Was there not then a Resurrection of that dead soul Manasseh the King an Idolater a Conjurer a Sacrificer of his Sons to Molech was not this man dead in trespasses and sins and yet this man afterwards was a Penitent a Convert a Promoter of piety and the true worship of God Was not here a Resurrection of a dead Soul Is God less able to raise a dead body out of the grave than to raise a dead soul out of its sins Nay is not this as great a work of God as that will be Christ that can make such vile souls that they may be like unto his most glorious soul cannot he make these vile bodies that may be like his most glorious body according to the mighty working whereby he is able to subdue all things to himself II. But let us look upon this first resurrection a little and blessed and holy is he that hath part in it over such an one shall the second death have no power In some things it is not parallel or like to the second resurrection in more it is First The Second Resurrection shall be of all bodies this First is not of all souls And if we come to seek for the reason of the difference where shall we find it Cannot the same power that shall raise all bodies also raise all souls The reason of the difference lies not in the difference of that power Were it not as much for the glory of God to raise all souls as to raise all bodies The reason of the difference lyes not there neither For God chooseth freely the
faith and piety to the hazard of their lives that they saw so plain an evidence of the wonderful hand of God in that extraordinary vigor of the travail of the women that do what Pharaoh would they durst nor would not stand or strive against it because they would not strive against God A third is that Exod. VIII 19. Then the Magitians said unto Pharaoh this is the finger of God How many are there that read and comment upon those words that without any scruple conceive that they are a fair and ingenuous confession of the power and work of God whereas I suppose it were no hard thing to shew that they are an horrid blasphemy against the Lord they ascribing the miracle wrought to their Elohim their unknown gods or Deity in scorn and affronting of the true God the Jehovah of the Hebrews This is the finger of Elohim this is not the finger of Jehovah Let a fourth and last be that Esa. IX 1. Nevertheless the dimness shall not be such as was in her vexation when at the first he lightly afflicted the land of Zebulun and the land of Naphthali and afterwards did most grievously afflict her by the way of the Sea beyond Jordan in Galilee of the Gentiles Who but takes these words the dimness or affliction shall not be such to mean it shall not be so great as was in her vexation c. where it were not hard to shew that the meaning is It shall be greater I spare more these with the Text are enough in this head to shew and confirm That the stile and difficulty of Scripture requires all sober and serious study of the Scripture II. A second head let be passages in the New Testament directly contrary to the Old as if the two Testaments were fallen out and were not at unity among themselves I will give you but five instances of these as I did of the other 1. Jechoniah Matth. I. 12. is said to beget Salathiel whereas Jer. XXII 30. he is threatned with a witness O! Earth Earth c. that he should be childless 2. In Luke III. 36. you have a Cainan the father of Shelah or Sala and son of Arphaxad whereas Gen. X. 24. Arphaxad is the father of Shelah and there is no such man as Cainan to be found at all 3. In Act. VII 14. Jacob goes into Egypt with seventy five whereas in Exod. I. 5. you have them reckoned but seventy 4. In the next verse but one you have dead Jacob carried over into Shechem to be buried whereas in Gen. L. 13. you have him carried over to Machpelah before Mamre and Hebron some scores of miles distant from Hebron 5. And the same verse you have Abraham buying a burying place of the sons of Emor the father of Sichem whereas in the same verse in Genesis and Chap. XXIII you have him buying it of Ephron the Hittite I spare more again these are enow in this head also to confirm what I say and to shew That the stile and difficulty of Scripture requires all sober and serious study of Scripture III. A third head let be the strange manner of accounting and reckoning of numbers even in the Old Testament different from it self as if that were not constant and consonant to it self I shall give you some instances also of this head a few amongst many 1. In Josh. XIII 3. The Text is reckoning five Lords of the Philistins and it counts them the Gazathites Ashdodites Askelonites the Gittites Ekronites and Avites it speaks of five but reckons six 2. In 2 King VIII 26. Two and twenty years old is Ahaziah when he began to reign and reigned one year in Jerusalem but in 2 Chron. XXII 2. Two and forty years old was Ahaziah when he began to reign c. And if you look well there and compare his fathers age in the latter end of the Chapter next before you will find that he is made there two years older than his father Need I trouble you with any more instances to prove the difficulty of Scripture I might give a thousand some in Chronology some in Chorography some in Language some in Sense So that some have taken upon them to pick out some places in the Bible which they say are past all possibility of interpreting or understanding But â— may seem to have pleaded the Papists cause against the Scripture enough and too much But I am far from making the consequence and conclusion from the difficulties of Scripture that they make They say the Scriptures are hard therefore let not the Laity and unlearned meddle with them or read them at all I say the Scriptures are hard therefore let the Laity and unlearned read and study them the more And I need not fetch a warrant of my argumentation from any rule of Aristotle for behold a greater than Aristotle is here and sets me a copy and that is the Holy Ghost in the mouth of Joshua Josh. XXIV 19. Ye cannot serve the Lord saith Joshua for he is an Holy God he is a jealous God he will not forgive your transgressions nor your sins The Pontifical inference after the rate they infer about the difficulties of Scripture would be this therefore let the serving of God alone and go not about to serve him at all whereas the inference the Holy Ghost aims at it this is Therefore give the more diligence and use the more care and indeavour to serve him as ye should The parallel in the matter we are speaking of will speak it self I shall not enter into any deep Scholastick discourse for the making of this inference good upon which so many Learned pens have made so many large discourses I shall mention only some few demonstrations which carry their own evidence in their forehead and speak it plain to the most vulgar and meanest understanding I. It became the Holy Ghost the penner of Scripture to write in a Majesty that the I. wits and wisdom of all the men in the World should bow before it As is the man so is his strength do they say Judg. VIII 21. and as is the Writer so is his stile and strength of writing If Pericles the Orator at Athens spoke Lightning and Thunder as it was commonly said of him because of the stateliness and awe of his Oratory certainly it is no wonder if the great God of glory speak Thunder and Lightning out from Mount Sinai If the Holy Ghost wrote the Scriptures we must needs conclude that he wrote them like the Holy Ghost in a Divine Majesty Nor is it enough that we give to the Scriptures if we should think only they were written for the benefit of men if we do not think and consider also that they were written in the demonstration of God And how ever a blasphemous Jesuite durst be so daring as to take the Bible in his hand and to say Thou Spirit that the Protestants say breathest in these Scriptures I defie thee yet we have
them and to begin with the former I must begin with clearing a scruple or objection or discouragement T is true will an afflicted people and person say that in the times of the Old Testament God did determine the time of his peoples affliction but we can find no such determination now The affliction in Egypt determined to four hundred years Gen. XV. 13. And though the time were long yet they knew when it would expire and there might be the more patient bearing because the end was known and the end would come So for their wandring in the wilderness God told them before that it should be forty years and they might the more contentedly bear it because they saw some shore and knew that that calamity would last but to such a time So the affliction upon Judah by Israel or Ephraim it was told before hand that it should last so long and no longer Esa. VII 8. Within threescore and five years shall Ephraim be broken that it be not a people What need I speak of the Captivity in Babylon told of before and limited to seventy years and no longer And these miseries of the people in the Text it is told them before that they should expire at the end of a thousand three hundred thirty five days But now there is no such prediction no such limitation that men can know of Poor afflicted Christians may take up that mournful Ditty Psal. LXXIV 9. There is no more any Prophet neither is there among us any that knoweth how long We are afflicted oppressed trodden under foot and we cannot tell when these things will come to an end How long Lord holy and true dost thou not avenge our blood c. is their cry Rev. VI. 10. But they cannot tell how long that How long will be Is not this some disadvantage to poor Christians above what those had in antient times that God hath not doth not certifie them before hand of the end of their calamities Their case seeming something like theirs Esa. LIX 10 11. We grope for the wall like the blind we grope as if we had no eyes We roar like bears and mourn sore like doves we look for salvation but cannot discover how far it is from us I shall not insist to discuss why God gave that people of Israel such revelations before hand of the term and date of their miseries and hath not imparted such forehand discoveries to his people now It is enough to say as the Apostle These things were done to them and are written before us for our learning that since he is the same God still that changeth not and hath the same regard of the afflictions of his own people yesterday and to day and the same for ever we might believe and be assured that the affliction of his people is determined now with him as well as then that he sets his period now as well as then that he numbers the days of it now as he does theirs in the Text. But what am I the better as to my comfort if I know not when this period date and time is set I remember the story of him that carrying a basket covered very close and being asked what was in it Answered It is covered so close purposely that none should ask or know what is in it And I remember withal the saying of our Saviour Act. I. 7. It is not for you to know the times and the seasons which the Father hath put in his own power That was spoken in the beginning of the going forth of the Gospel and may very well be taken notice of in all ages after It pleased God so to reveal the term and end of Israels affliction to them as being a peculiar people and a people of whom Christ should at last descend and they not fail from being a people till Christ was come of them Therefore when such calamities came upon them it pleased God to tell them still of the end of them that they might still bear up in their subsistence and expectation of Christ to come Let me observe these two things to you I. That you have some old women and barren till old bare children in some generations before Christ Elizabeth in the very half year before Christs birth but you read of no such thing after The reason whereof is because their supernatural child bearing was to make way to the belief of the supernatural child bearing of the Virgin Mary For thus may reason justly argue if these bear children when past the course of nature why not a Virgin beyond the course of nature But after the birth of Christ such births of old women ceased because in the birth of Christ that which they related to was fulfilled II. That the Holy Ghost draws up a Chronicle of times from the Creation to the Redemption from the beginning of time to the fulness of it viz. from the beginning of the World to the Death of Christ and there he leaves and counts the time no further save only that he mentions Pentecost fifty days after The reason whereof is because by links and links of time God would draw men on to observe how God was numbring and counting out times toward that great time of promise and expectation and to observe when that great matter was accomplished how faithful God was through all changes and vicissitudes of times to carry on that great promise Accordingly it pleased God in the time before that great work of Redemption to certifie his people oft when they fell into misery nay oft before how long the time of their affliction and oppression should be that still they might be carried on to look for deliverance and by the deliverance might still have an eye to the promise and be confirmed in the promise concerning deliverance by Christ. So Jacob foreseeing in Gen. XLIX 17. the great deliverance of Israel from the Philistins by Samson of the Tribe of Dan that he should be as a Serpent by the way and an Adder in the path that bites the Horse-heels that he throws his rider So he caught the heels of the Philistins Horse the posts of the house on which they were mounted and overthrew house and riders even three thousand I say Jacob foreseeing this presently cries out vers 18. O Lord I have waited for thy salvation His eyes look beyond that deliverance of Samson to the deliverance or salvation of Christ and in the sight of that Type his belief of that greater matter signified is confirmed So in this very thing we are speaking of Till Christ came God very frequently acquainted his people before hand of what times were to come upon them What miseries What deliverances What oppressions What deliverance Seventy years captivity in Babylon and then deliverance three years and half oppression under Antiochus and then deliverance and so in other examples that still in their afflictions their hearts might be held up patiently to wait Gods time of deliverance and the
The whole Quire of Angels sang and shouted for joy to see that great work of the Creator to go so wonderfully And it was worthy of all their shouting and singing and rejoycing But here is a business that God himself joyns himself with the Quire and rejoyces and triumphs with Angels too And what can move God and Christ and Angels to rejoyce but this Think seriously of this question What could move them to rejoyce but only this Look all the World through and think what in it might move joy in Heaven but this Gold and silver and wealth and earthly pomp is but a drug as we say reputed there And bring tidings of that and what is that to Heaven That that we so dote on that we are ready to venture Soul Body Eternity all for i. e. the pelf and prosperity of the World offer it to God Christ Angels or glorified Spirits by bags barns by heaps by mountains what are all these to Heaven As much despised as Earth is below Heaven No it could be none of these earthly treasures that moved the joy of Heaven nothing but the repentance of a sinner Most true God and Christ would be never the less blessed and holy and glorious if never man in the World should repent For God receiveth no addition from man but man from God And the blessed Angels would be never the less blessed and happy if never Person should repent For their happiness is Primitive and Original to them and not Accidental If all the World were in Hell what were God less in Majesty and Glory And what were the Angels less in blessedness and purity And therefore it is the more ravishing a consideration that God and Angels should rejoyce when any come to Heaven But the Repentance and Salvation of men is not a thing that God could not be without For he was the same God before there was a World that he will be for ever Nor is it a thing the Angels could not be without For the Angels were what they are before man was in being But God would not Angels would not be without mens repentance and salvation and as I may say with reverence they are not satisfied will not be satisfied without mens salvation The principle of this desiring is in the goodness of their own will not in any pinching urgency in their own want A poor miserable begger a poor miserable prisoner that the one should come to a better estate and the other obtain his liberty if we have any whit Divine or Angelick hearts we should wish it should be so and we should rejoyce if it were so but this not out of any pinching need we have of the bettering of their estate for we are not the worse while they are in poverty and prison and we should not be bettered by their being out But something within of Love Charity Pity and Goodness is that that moves us to desire their bettering at least should do And how many inward Principles as with reverence I may call them there are to move God and Christ and Angels so to desire mans repentance the way to his salvation not a small time would serve to discourse I shall only observe these two things concerning it First God created the World for Man and Man in the World more especially to shew and communicate his Goodness Consult Psal. CXXXVI and it will inform that the bottom of Gods design in creating all things was to impart his Mercy He made the Heavens Why Because his Mercy endureth for ever He stretcheth the Earth upon the Waters Why Because his Mercy endureth for ever That made two great Lights Because his Mercy endureth for ever c. Shewing all along that that which moved God to create the World was Mercy and because he would impart Mercy to the Creature especially Man for whom he created all things It is true that he Created the world to shew his Eternal Power and Godhead and so the Apostle intimates Rom. I. 20. But he created the World more especially to shew that which he meant to communicate which was his Mercy whereas his Eternal Power and Godhead he cannot so communicate But Secondly By the fall of man the brave workmanship and design of God is ruined Man that he created to be his servant is now become the Devils bondslave and he to whom he intended his mercy hath now utterly lost his mercy and is under the worst of misery Satan hath now got the day and all is his own but the Zeal of the Lord of Hosts will not suffer it Mercy doth not forsake poor man in misery but doth double it self and become Grace Mercy had made him of a condition happy Grace restores him from a condition miserable Mercy had made him able to do for himself and when that was lost Grace raiseth up Christ to do and suffer for him Mercy had made him partaker of the Divine Image Grace makes him partaker of the Divine Nature There is a Principle in God as I may call it that cannot but be moving for the good of man And a Principle in Angels that cannot but delight in that Principle of God I say that cannot but be moving when indeed the wheel that stirs all and necessitates that notion is only the goodness of God and the Love of Angels to Men. As the moving so the reason of the moving is within themselves Object Why then are not all men saved If there be such an essential moving in God for the good of Man why do not all men partake of that goodness And if such joy in Heaven for a sinners repentance why doth not God bring all the World to repentance For if he would he could do it and if he so delight in it why doth he not do it Answer I remember the saying of the Prophet The Lord is pleased for his righteousness sake to magnifie the Law and make it glorious As the Lord is pleased to magnifie his Grace in mans Salvation so God is pleased to magnifie the means of Grace and that man should magnifie the means of Grace or no Salvation God never intended that men should leap into Heaven without more ado but that they should take Jacobs ladder the means that he hath appointed to get up thither In that opposition that God sets in the Prophet betwixt his ways and mens ways Are not my ways equal are not your ways unequal he plainly directs to take his ways whosoever intends to come to him For it is not mans ways it is no other way that will bring to him Now the means of Grace and Salvation we may distinguish into what God hath afforded for mans direction and forewarning and what a man is to practise according to that direction The Word and Ordinances of God is that that God hath afforded for direction and forwarding And for the Practical means I shall mention but these three instead of more A mans striving to get clear from Satan his labouring to
move not the question without reason because many men assume vain hopes from such demonstrations of mercy as these without any ground Therefore instead of looking what use may be made of this passage let us consider that we make not an abuse of it And the Apostle Peter gives the proper reason of it Because they wrest the scripture to their own destruction 2 Pet. III. 16. Here are things recorded indeed that may justly be admired for their excellency by Men and Angels the wondrous power of grace in converting such a sinner the wondrous readiness of Christ in pardoning such a sinner and the infinite mercy of God in saving such a sinner And yet even Manna it self the bread of Angels proves worms and rottenness and stink to those that use it not aright as well as it proves wholesome and pleasant food to those that do It is but too common with the rotten heart of Man to misconstrue such demonstrations of mercy to the more boldness in sinning and to make most base conclusions from most noble premises Here is a great and notorious sinner pardoned he is pardoned upon his first begging of pardon he begged not pardon till he was just in dying and yet was pardoned And therefore thinks the carnal heart I hope I shall as easily obtain pardon and though I put off my seeking of pardon still and still yet I hope I shall find it as well as he when I seek it And Men that put off repentance and seeking pardon and salvation from day to day and from year to year do but speak too plain that they are of the same thoughts though their tongue do not confess and it may be their hearts take no notice of it neither The Thief 's Petition we may the better understand if we consider some Doctrines of II. the Jewish Nation in which he was trained in his Religion if he had any at all which laid against his present thoughts will make his Petition appear the more pious I. It was the common Doctrine in their Schools and Pulpits That a condemned Malefactor when he was to go to Execution if he made but confession of his sins that that and his death did expiate for his sins To that Doctrine about Death expiating for sin which was their Doctrine in that case and all others do those words of our Saviour relate when he saith The blasphemy against the Holy Ghost shall never be forgiven neither in this life nor in that which is to come Which words Papists abuse to maintain forgiveness of sins by Purgatory in the world to come whereas our Saviours meaning is that it shall never be forgiven either before death nor by death it self as the Jews held it might Now it is very likely this Man had been at his Confession and by his Confession had been encouraged to expect expiation of his sin by that and by his death But now that serveth not his turn his mind is not satisfied with that but he finds something else is needful viz. To trust in the Messias and to be saved by him And therefore being satisfied now that Christ is He he addresseth himself to him in that Petition That he would remember him and that through him he might find and obtain Salvation For to that tenor does his request run Lord remember me c. II. It was the common Doctrine of the Nation that they needed nothing from Messias for redemption but only that he would deliver them from their dispersion and from under the yoke of the Heathen They speak this out in plain terms in their Writings For as for justification and salvation they thought they could do that by their own works And as for teaching and instruction they concluded that they had as much as they needed or as could possibly be contributed to them by their Traditions which they dreamed God delivered to Moses at Mount Sinai But this man you see looks upon the deliverance by the Messias with another kind of eye He values it at its proper rate viz. That his Redemption is the Redemption of Souls that it is as the Apostle most truly calls it Eternal redemption and thereupon he bequeaths his departing soul to his goodness for its eternal welfare III. The Scriptures had taught that Messias should have a Kingdom and their Schools had taught That this Kingdom must be an earthly pompous flourishing Kingdom that he should restore the Kingdom to Israel as the Apostles phancy Act. I. 6. And that Israel should enjoy that Kingdom in all worldly prosperity and earthly flourishing But this man you see looks upon his Kingdom under another notion he looks for his reigning in Heaven rather than upon Earth and his Saints reigning there eternally with him And accordingly he begs that he may obtain that like felicity from him and that he may have interest in that blessedness Lord remember me when thou comest into thy Kingdom Who taught him this wisdom we need not to ask if we but consider who or what it was that brought him to his conversion Divine grace must have the honour of all attributed to it and so no doubt did he attribute it with all his soul and ascribed it to his Divine goodness Whose further goodness he still begs that he would consummate that grace in glory and compleat what he had begun in his Everlasting Kingdom And now look upon the Man thus converted thus inlightned and thus praying and we may say of him as our Saviour of the Syro-Phenician Woman the title of the sex only changed O Man great is thy Faith In our Saviours Answer we may observe his ready granting the Thief 's Petition and his II. assuring the Man that it was granted His granting of it Thou shalt be with me in Paradise His readiness of granting it that it should be accomplished that very day This day shalt thou be with me And his giving him assurance of it Verily I say unto thee What is meant by Paradise hath been some dispute Some not thinking it means the compleat state of blessedness in Heaven but something short of it but how much short of it it is not worth the examining I believe the blessed Apostle that was rapt into the third Heaven or into Paradise and he makes them one and the same thing would determine the question after another manner and assure us that where he heard those unutterable things that he heard was in the highest Heavens where is the throne of God and the habitation of the blessed When I think of mens wresting such passages of mercy as these to their own destruction I remember that cross conclusion that the Chief Priests and Scribes make upon very good premises Act. IV. 19. That indeed a notable miracle is done by these men is manifest to all them that dwell at Jerusalem and we cannot deny it What then Therefore let us take care that this doctrine spread no further Whereas the direct contrary had been the
averse to embrace and receive that that their mind doth or might know In a natural and unregenerate Soul the Will generally sways both Understanding and Conscience But in a good Soul Understanding and Conscience sways the Will it is moved by those wheels but it moves not them You remember that saying of the Apostle they would not receive the love of the truth therefore c. And this is a very common cause of ignorance and error because men will not know and embrace the truth My people love to have it so as God complains in the Prophet There is no ignorance like the ignorance that is wilful and none so blind as he that will not see but will put out his own eyes These Sadducees might have seen better might have known better but they would not know nor see The Pharisees might have taught them better in those poynts about which they erred but they scorned to be taught by them The Word of God would have taught them better if they would have embraced it But they were prejudiced against it and forestalled by their own opinion They had drunk in their error about No resurrection and no Angel nor Spirit from their Teachers and from their Youth and to that they will stick and hear nothing against it As he of old Though I see reason in that thou teachest when one taught the Gospel yet I have been taught and trained up otherways and there I must and will hold And this is all the reason that the most in the Romish Religion can give of their Religion It is the old Religion the Religion in which their Fathers Grandfathers and Ancestors were born bred lived and dyed and by no means must they forsake their Fathers Religion As he in the story that professed that he would go to Hell whether he was told his Ancestors were gone because they were Heathen rather than to go to Heaven alone In enumerating the immediate causes of heresie and error this comes not in the last rank of them that men are and will be wedded to their own opinion and will not be moved from the fancy that they have enclined to and taken up And those words of the Apostle may hint another cause and reason of it 2 Pet. III. 5. For this they are willingly ignorant of And that willing and wilful ignorance is most commonly the parent of such a paradox and strange brood The only Inference I shall make from the whole discourse is that we labour to know the truth and to keep it Christians it is not a small promise that our Saviour maketh Joh. VIII 32. Ye shall know the truth and the truth shall make you free There is a wheel within a wheel one promise within another First the truth shall make you free Secondly Ye shall know the truth without which the other promise would little avail them The freedom he speaks of is freedom from sin as he shews in his discourse following and the way the only way to come to attain this freedom is by the knowledge of the truth So great a thing is it to know the truth to embrace the truth and to keep in it And it is not so slight and small a thing as men commonly make of it to take up new opinions either impertinent to the truth or contrary to it By our standing to the truth or falling from it we must stand or fall And as we have stood to it or fallen from it we must be judged at the last day But in the different and various opinions that are abroad in the world how shall I do to pitch upon the right I am unlearned and cannot sist differing opinions with reason and argument as learned men can and therefore how should I do to chuse the right and keep in it An objection that a stander by at Jerusalem that was neither Pharisee nor Sadducee might have made about the poynts in controversie between these two Sects The Pharisee says There is a Resurrection of the dead there are Angels and Spirits And the Sadducee denies both How should I that am unlearned know whether side to take and whether opinion to cleave to The first answer I should make not to wade into any Scholastic dispute upon this matter should be Pray earnestly to God for his direction to the God of truth that he would direct you into the way of truth At the Tabernacle and Temple when the Lamps were dressed and mended Incense also was offered at the same time Prayer is to go along with the dressing of the candle of our minds It was Davids constant prayer for himself that God would inlighten his understanding and it was the Apostles prayer for Timothy The Lord give thee understanding in all things It was the Profession once of a very good man and a very learned I ever obtained more knowledge of divine things by prayer than by all my study He took the right way to attain knowledge following the rule prescribed by the Holy Apostle If any man want wisdom let him ask it of God Jam. I. 5. And he had Solomons copy before him Lord give me wisdom And it is not the least cause of the ignorance that is in the world that men do no more pray for understanding How needful is such prayer every Lords day morning but how few do conscientiously make it We think we are wise enough and know enough and that a little ado will help us to stock enough of understanding So did the great wise ones among the Jews They were called the Wise men and they thought they were Wise men And This people that knoweth nâ—t the Law are cursed but they knew it And The people are blind but Are we blind also And yet those Wise men knew not the things of their Peace nor the day of their Visitation Secondly A means and an only means to know truth to avoid error and to judge clearly of the things we ought to know is to get and keep our minds clear from lusts If thine eye be single thy whole body shall be full of light And 2 Pet. III. 1. Stir up your pure minds Such minds are likely to receive the truth in love As the pure in heart shall see God So they shall see the things of God Lusts like coloured glass make men misjudge Heresie seldom proceeds from bare ignorance but from one lust or other A SERMON PREACHED upon JOHN XI 51. This spake be not of himself but being High Priest that year be Prophesied That Iesus should dye for that people AND is Caiphas among the Prophets And is his counsil among the Prophesies He the wickedest man then upon Earth excepting Judas Iscariot and His the wickedest counsil that ever was given since the Serpent counselled Eve to destroy mankind Had not the Spirit of Prophesie by the pen of this our Evangelist made this Interpretation of it who could ever have thought it of such a construction If it may be wished I would the same
understanding immortal substance that is not extinguished by sin nor cannot be by any thing And so when God forbids Murther he doth it with this argument That he that kills a Man destroys one that carries the image of God And yet then the likeness of God in Man Holiness and Righteousness was utterly gone but the image of God in these essential constitutives in soul were still remaining in him Upon that saying of God Whoso sheddeth Mans blood by Man shall his blood be shed for in the image of God made he Man if any Man question Is this meant of every Man in the world Can any doubt it Unless the Murther of some Men were allowed though of others forbidden Upon the very same argument we may urge the love of every man to every man because in the Image of God he created him And if thou canst find any man without the Image of God in his Soul then hate him and spare not But then it will further be Objected Then by this Argument I should love the Devil for he was created in the Image of Cod that is He is a spiritual intellectual immortal substance as well as any mans Soul I Answer He is so indeed but these two things make now the vast difference First He is in a sinful estate utterly irrecoverable And so we cannot say of any soul in the world The Apostle saith of the Angels that fell That God cast them down into Hell upon their Fall 2 Pet. II. They are damned already irrecoverably but you cannot say of any soul in the World absolutely that it cannot be saved Whether all Souls in the World be salvabiles in a savable condition we shall not dispute nor whence their salvability comes if it be so But certainly you and I nor no Man in the world can say of any Man that he cannot be saved True we may truly and justly say that if he continue and dye in such and such sins and wicked courses he cannot be saved But of his soul considered in its bare essence we cannot say so Nay we must pray for his Salvation This then is that that beautifies a Soul and makes it lovely and upon which we are to love every Man because he hath a soul capable of enjoying God and Salvation Shall I hate any Mans soul It may be united to God Hate any Mans body It may be a Temple of the Holy Ghost any Mans Person He may be an Inheritor of Eternal Glory Scorn not poor Joseph for all his rags and imprisonment he may come to sit upon a Throne Despise not poor Lazarus for all his Sores and Tatters he may be carried by Angels into Abraham ' s bosom Secondly Christ dyed for Souls he dyed not for Devils And this is no small demonstration of the Excellency and preciousness of a Soul viz. That the Son of God himself would dye for it It is therefore the Apostles Argument once and again Offend not him for whom Christ dyed Destroy not him for whom Christ dyed Rom. XIV 1 Cor. VIII Darest thou hate him for whom Christ dyed Darest thou wrong him for whom the Son of God would shed his blood A SERMON PREACHED upon GENESIS III. 20. And Adam called his Wives name Eve because she was the Mother of all living ADAMS story is all wonder Dust so raised to become so brave a Creature that Bravery so soon lost so soon repaired and so hughly repaired to a better condition That he is sensible of in the Text therefore he calls his Wives name Eve because Mother to all living He had named her quoad sexum as to her sex Chap. II. 23. Now he gives her another name of distinction Then she was called Woman because she was taken out of Man Now Eve because all living were to come out of her Adam shewed Wisdom in naming the Beasts here he shews that and more viz. Faith and sense of his better Estate She was rather the Mother of Death having done that that brought death into the world but he sensible of a better life to come in by her calls her Eve Life as the word signifies Lay this to that in Joh. I. 4. In him was life speaking of Christ and the life was the light of men Eve was the Mother of all living viz. of Christ and all that live by him So that hence I make this Observation That Adam and Eve believed and obtained life For the proof of this let us view their story I. God saith I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel vers 15. Satan had accompanied with them till this Promise came He keeps to them to chear them he perswaded them to hide themselves from the presence of the Lord. But now she sets him at defyance She sees her error The Serpent saith she deceived me grows at enmity with him having now a surer comfort promised to rely upon II. God clothed them with skins vers 21. Which is an evidence that they sacrificed For they had no need of slaying Beasts for any other purpose Flesh they might not eat They were slain for sacrifice and their skins served for clothing Thus Body and Soul were provided for And in these Sacrifices they looked after Christ and saw him in figure The first death in the world was Christs dying in figure Noah knew clean and unclean Beasts and sacrificed This undoubtedly he had learned from the beginning III. Observe that Luk. I. 70. As he spake by the mouth of his holy Prophets which have been since the world began Hinting that from the very beginning of the world there were Prophets of the Messias Thus Adam was a Prophet of Christ and prophesied of him in the name of Eve signifying life And Eve prophesied of him in the name of Cain Gen. IV. 1. She conceived and bare Cain and said I have gotten a man from the Lord Or I have begotten a man the Lord as the words may be rendred And in the name Seth Gen. IV. 25. She bare a Son and called his name Seth For God saith she hath appointed me another seed IV. The promise of the Messiah was not given to a Castaway It was given to Abraham and David and others that were righteous men V. Religion began to be planted by Adam Cain and Abel brought Sacrifice to God Which shews that Religion had been planted before VI. Christ prevailed against the Serpent from the beginning and had a seed The Church began with Adam Else what confusion would there have been in the world VII The Sabbath was given from the beginning and Adam kept it VIII All Gods dealings with him were to forward Faith in him Such were his Cursing the ground his expelling him out of Eden his enjoyning him Sacrifice and the Sabbath IX Adam is ranked with holy ones Gen. V. These things laid together may be sufficient to prove that Adam and Eve believed
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
added another end as the Sabbath was given to his peculiar people given at Sinai with all these ends and this more viz. To distinguish the Jews from all others for Gods own people See Deut. V. 15. And remember that thou wast a Servant in the land of Egypt and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arm therefore the Lord thy God commanded thee to keep the Sabbath day And so in Exod. XXIII 12. And the Sabbath is reckoned with the Jewish Festivals Col. II. 16. Let no man judge you in meat or in drink or in respect of an Holy day or of the new Moon or of the Sabbath days They were distinguished by Times from all other people But how is this Sabbath distinctive I answer 1. None in the world kept the like resting day Therefore the Jews were scoffed at by other Nations as Idle and taken advantage of on that day 2. They kept this Rest as a redeemed people Deut. V. How had they toyled in Egypt and had not the liberty of a Sabbath Now on the contrary when they were delivered out of Egypt they kept the Sabbath as a signification of their rest from their labours there And now look on the Sabbath in its Moral Commemorative Evangelical Typical and Ceremonial End Look on it in its Royal Dress with what possible it can put on as Queen Esther was drest and then view its beauty First in its Antiquity It was from the beginning as it is said of the word of God 1 Joh. I. 1. Ask after the antient paths and the Sabbath will be found to be one of them This is not of the Law but of the Fathers It is the first born of Ordinances and hath a double portion of honour due to it It was the first day of comfort in the world after Adam was adjudged to toyl and misery The Jews say of it that it is a Mediator The Consideration of these Ends of the Sabbath may serve to assoyl that controversie about the Antiquity of its Institution viz. Whether its institution was not before the giving of the Law In the Dispute about the Sabbath afoot in England some years ago there were some went so high shall I say or so low as to maintain that our Sabbath was not of Divine Institution but Ecclesiastical only not ordained by God but the Church And to make good this assertion they would perswade you that there was no Sabbath instituted before the giving of the Law None from the beginning but that the world was two thousand five hundred and thirteen years without a Sabbath for so long it was from the Creation to Israels going out of Egypt and that then and not before was the Law for the Sabbath given Then I pray why should Moses speak of Gods sanctifying the Sabbath when he is speaking of the first week of the world if he meant not that the seventh day of that week was sanctified And what sense were it to read the Command thus For in six days the Lord made Heaven and Earth c. and rested the seventh day therefore two thousand five hundred and thirteen years after he blessed the seventh day and hallowed it But read it as it lies before you He rested the seventh day therefore the Lord blessed the Sabbath day and hallowed it and must it not needs mean he blessed that seventh day that he rested and sanctified it and so the seventh successively in following generations But you may observe in Moses that the Sabbath is given upon two reasons or accounts here because God rested but in Deut. V. 15. because God delivered them out of Egypt Thou O Israel thou must keep the Sabbath day in remembrance of thy deliverance out of Egypt but withall he bids them Remember to keep the Sabbath in memory of Gods resting Therefore certainly the Sabbath was kept in remembrance of that before it was given to Israel to keep in memory of the deliverance out of Egypt I said Adam should have kept the Sabbath had he continued in innocency then certainly he had more need of a Sabbath for the benefit of his Soul when he was become a sinner And those four Ends of the Sabbath already mentioned were also ends of the Sabbath to him as well as to us The beauty then of the Sabbath consists First in its Antiquity Secondly In the Universality of its reception throughout of all ages One generation left it to another from Father to Son And it is known to all Churches Thirdly The Bravery of its institution It had Gods example God hallowed blessed drest it nobly but his example is an addition without parallel Fourthly The nobleness of its nature 1. In it there was some of every part of the Law It was Moral Typical Ceremonial As there is something of man in all the Creatures so there is something in the Sabbath of all the Law 2. By it is the propagation of Religion See Es. LXVI 23. And it shall come to pass that from one new Moon to another and from one Sabbath to another shall all flesh come to worship before me saith the Lord. As Psal. XIX 2. Day unto day uttereth speech and night unto night sheweth knowledge So from Sabbath to Sabbath God is spoken of and knowledge of divine things revealed This was the Market-day that still furnished the Jews with what was needful for their spiritual food and sustenance All marketing was forbidden on it Neh. XIII 15 c. because a greater market was to be minded So Manna was not rained on that day because better things were rained 3. By it came benefit to man and beast It gave them rest from labour and renewed their strength Fifthly Its Durableness Exod. XXXI 16 17. The children of Israel shall keep the Sabbath to observe the Sabbath throughout their generations for a perpetual covenant It is a sign between me and the Children of Israel for ever It reacheth as the Cherubins wings from one end of the World unto the other Hence also we may see what little difference there is twixt our Sabbath and the first Sabbath of the world Both commemorate the Creation both the Redemption but only that ours is removed one day forward the Sabbath of old on the seventh day of the week ours on the first Much dispute hath been about this change into which I will not ravel only observe these things in reference to this that it is changed to the day of Christs Resurrection I. As great a Change as this do we not read in the Old Testament viz. the change of the beginning of the year from September to March Exod. XII The year had a natural interest to begin in September because then the world the year and time began and yet when God wrought for Israel an extraordinary work in redeeming them from Egypt a figure of our redemption by Christ he thought good to change the year from that time that naturally
of this world and earthly things Now what shall we say to this that God should give no better promises to his people How could an Israelite but look after earthly things when he had no promise but of earthly things How could he look after Heaven when he had no promise of Heaven When much of his Religion might very easily become a temptation The enjoyning them so much Ceremonious Worship might indeed it did prove a temptation to them to turn all Religion into Ceremony Their Laws that enjoyned them to separate from the Heathen and to have no Communion with them might easily become a temptation to them and so it did of prizing themselves and despising others Their promises which seemed only to relate to earthly things might and indeed did become a temptation to them to mind earthly things and either not to be acquainted with or to neglect things spiritual and heavenly What then shall we say to these things Truly the first thing we may say to them may be to say nothing but to stand in silence and admiration and beget such a meditation in us as he had that stood weeping over a Toad to think how much nobler a creature than that God had made him and yet he had not been thankful The Apostle Paul tells us Heb. XI 40. God had provided some better thing for us that they without us should not be made perfect And the Apostle Peter tells us 2 Pet. I. 4. That there are given unto us exceeding great and precious promises that by these we might be partakers of the Divine Nature And now look upon their allowances and ours their promises and ours and meditate what God had done to us in comparison of them and what we have done towards God in reference to these things The promises that God made to them in the Law of Corn and Cattel of Land and Money health and long life if you look upon them reflexively one way comparing them with sinful mens deserts and they are great promises in comparison of what any man can deserve but look upon them reflexively another way and compare them with what God hath promised in the Gospel and they are but small and little to them They were as the lesser light the Moon that ruled the Night and darkness of that mysterious and dark Oeconomy of the Law but these as the greater light the Sun to rule in the bright and glorious light of the Gospel Compare what is said here in the Command and Promise and what is added Deut. V. 16. That thy days may be prolonged and that it may go well with thee in the Land which the Lord thy God giveth thee with such passages as these Eph. I. 3. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ. Heavenly places the word is ambiguous shall I say or large to signifie either Heavenly places and Heavenly things as you may observe in the Text and Margin Now whereas the Jews blessing was in an earthly place the Land which the Lord their God gave them he hath blessed us in heavenly places Whereas it should be well with them in all outward earthly things he hath blessed us with all spiritual blessings in Heavenly things Their Promises did capacitate them to be partakers of the Creature and of things below but 2 Pet. I. 4. There are given to us exceeding great and precious promises whereby we are capacitated to be partakers of the Divine Nature You see the difference Now Christian where hath been thy gratitude thy improvement Thou art partaker of a better Covenant better promises better things where hath been thy better Obedience See what improvement the Apostle or God by his mouth requires of us upon this account â— Cor. VII 1. Having therefore these promises Dearly beloved Let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God I leave every one to examine himself what clensing what perfecting of holiness they have made because of the Promises I come to consider why God gave Israel such Promises of earthly things as he did And first we are to consider That God hath given the promise of spiritual and heavenly things to the Church long before these temporal promises were given to Israel Christ Grace Eternal Life enjoyment of God were promised from the first day of Adam and so that promise went all along with the Church before the Law and continued also under the Law As the Apostle saith Gal. III. 17. The Law could not make that promise of no effect Observe the Apostles manner of Argumentation there Ye that stand upon justification by Works ye plead that the Law saith He that doth these things shall live Most true but his life must not be by the Works of the Law but by the grace of the promise which was before the Law and the Law coming after could not disannul it And how God made spiritual and heavenly promises before the Law these and other places do abundantly testifie Luk. I. 70 71 c. As he spake by the mouth of his Holy Prophets which have been since the world began c. Tit. I. 2. In hope of Eternal Life which God that cannot lye promised before the world began And that one for all Joh. I. 4. In Christ was Life In him came the promise of Life and Grace even from the beginning and that Life was the Light that holy men looked and walked after and that Light shone in the darkness of the types of the Law and in the darkness of the obscurity of the Prophesies and the darkness comprehended it not So that Israel when these temporal promises were given them had also before them the promises of Grace promises of things spiritual and heavenly and they were to look through these that were temporal at those that were spiritual and eternal Here is given a promise of long life upon earth in the Land which the Lord their God gave them But they had before them even from of old the promises of Eternal life to those that obeyed the Commandments of God and they were to look at and after this through the other And so the holy men among them did That in Levit. XVIII 5. Ye shall keep my statutes and my judgments which if a man do he shall live in them Which is oft repeated else where doth it mean only This Life The Apostle often shews it aimeth higher viz. at Spiritual and Eternal life And so the Jews themselves did generally understand it though they failed in seeking that life that it aimed at As it is Rom. X. 3. They being ignorant of Gods Righteousness and going about to establish their own Righteousness have not submitted themselves unto the Righteousness of God And when that Man enquired Matth. XIX 16. What good thing shall I do that I may have Eternal Life and Christ bad him Keep the Commadments
years Do we think Cain the Son of Adam that wicked wretch had such a long life Enos the Son of Seth the Grand-child of Adam in that holy line lived nine hundred and five years Think we Enoch the Son of Cain and Grand-child of Adam in that wicked line lived so long So after the flood Heber lived four hundred sixty four years Do we think that Canaan or Cush or Mizraim or any of that cursed line lived half so long a life There is some reason of this question because we see in other examples that vigor and strength of nature in some of the holy line because of the virtue of the promise which you cannot conceive to have been in any Heathen However if those in the wicked line before the flood and after did not live to that age that those in the holy line did yet it is doubtless they lived far beyond the age of men afterwards for the propagating and peopling of the world Ishmael if he were one prophane as he is commonly reputed to be yet he lived an hundred thirty seven years Gen. XXV 17. But Thirdly A chief reason of the long life of the holy Patriarchs that may be given is this That they might propagate Religion in their generations God gives testimony of Abraham that he hid so Gen. XVIII 19. And it was the care and work of the other holy ones to do the like Noah is said to be a Preacher of Righteousness and Henoch a Prophet And they and the rest were as a living Bible to instruct their Childred and posterity in the knowledge fear and service of God There was then no Scripture written but the knowledge of God and of the ways of God was conveyed from generation to generation by word of mouth of those holy men And therefore God carried them on to so very great an age that they might be props and pillars of Religion in their Families to the sound and sure establishment of it Now it pleased God by degrees to cut short the length of such lives but it was still in displeasure He shortned mans life after the flood because of the sinfulness of men in their long lives before the flood He shortned them again at the building of Babel for the sins of those wicked men that went about to build it And again in the Wilderness where he brought in the stint of seventy or eighty years because of the peoples murmuring and despising the pleasant Land Upon which Moses then present makes the ninetieth Psalm See vers 7 8 9. We are consumed in thine anger c. And all our days pass away in thy wrath We spend our years as a tale And why Thou hast set our iniquities before thee our secret sins in the light of thy countenance So that by shortning lives in judgment or in way of judgment he shewed that that we are upon that prolonging of life is a mercy or blessing But this with including the proper end of this promise and of Gods prolonging life viz. That man may more serve and glorifie God in his generation and do more good to his generation and lay up the more stock for eternal life for himself Long life to many an one proves a curse and it would have been better they had never lived never been born Cain's life and preservation granted him by God proved but a sad curse to him and that indeed not so much upon the account that God prolongs his life as upon the account of his own abuse of Gods prolongation Observe that Gen. IV. 15. And the Lord said unto Cain Therefore whosoever sâ—ayeth Cain vengeance shall be taken on him sevenfold And the Lord set a mark upon Cain leâ—t any finding him should kill him Cain in vers 14. reads in his own Conscience the Law of justice which afterwards was given by the mouth of God Gen. IX 6. Whoso sheddeth mans blood by man shall his blood be shed That made him say Any one that meets me will kill me God secures him against this and gives him a token that none should kill him Some think he set some visible mark or brand upon him to signifie to all that he was Cain but if God did not tell every man in the world that he should not kill Cain as well as he told Cain that he should not be killed this was the likeliest way to have him murthered when all that met him knew that he was the murtherer Therefore I should rather render it and so the Original doth very properly if not most properly bear it He sets or gave him a sign that any finding him should not slay him Cain take this for a sign that none shall kill thee that I denounce sevenfold vengeance to him that doth it Now this securing him against being killed and Gods prolonging and preserving his life was it in favour or punishment Compare the rest of the dealing and words of God to him and it will seem and appear the later viz. that God kept him alive to anguish of conscience and the longer misery here But how does Cain use this his prolonged time As much as he can to delude the intent of God he Marries builds Cities sets himself to have and reap content in this world and his portion here And this is the way of Cain Jud. vers 11. Had it not been better for him when all was done that he had never lived so long never been born So is it with the wicked of an hundred years old Esai LXV 20. The sinner of an hundred years old is cursed And so it is with thousands that spending their time in vanity and folly their life and age be it never so long proves but a sad curse to them and hath but heaped the more guilt upon them But where is the fault Not but that long life in it self is a blessing but that man by abusing it hath turned it to a curse There is no earthly blessing but by mans abuse may become a curse That is terrible in Mal. II. 2. I will ever send a curse upon you and I will curse your blessings But that is because men make such things a curse to themselves Haman's honour an earthly blessing in its self because a curse to him but it was through his own fault Jeroboam's promotion an earthly blessing became a curse to him and his whole Family but it was through his own abuse of it And so may I say of any earthly comfort And so is long life to many through their mispending and abusing it This I have spoken to take off an Objection against long life's being a blessing There is undoubtedly a blessing in long life otherwise God would never have so frequently as he doth held it out as a Promise And that we may view the blessing the better we first consider upon those things that may be said against it that afterwards we may the better view the blessing it self Oâ—e Objection then is That long life to many
Souls to be disposed of according to its sinfulness or goodness But why should God thus dispose as to the taking men out of this World Why not the wicked Soul and Body to Hell and no more ado And why not the holy Soul and Body to Heaven I might say That Simeon and Levi that have been brethren in Evil might be scattered in Jacob that they conspire evil no more That Soul and Body that have been compartners in â—inning might be severed from conjoyning to sin any more But what need we say more than that God hath thus sentenced upon sin that the Body that was created immortal should dye and see corruption and that Soul and Body that were in the nearest conjunction in this World should be disunited and the bonds of life dissolved and Soul and Body parted into two several Regions Oh! how bitter is this parting how dreadful the very thought of it to most in the World Why Christ did as really undergo this separation in his death as any other whatsoever Observable is the expiring of Christ upon his cross both in regard of the thing it self and of the manner of it Comparing the Evangelists together we shall see it the better S. John seems to make It is finished his last words Joh. XIX 30. S. Luke Father into thy hands I commend my Spirit Luke XXIII 46. And add but the construction that the Centurion makes upon his crying out Mark XV. 39. Truly this was the Son of God They all say in our English He gave up the Ghost Which two of them viz. Mark and Luke express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He breathed out his Spirit according as other dying persons do But Matthew and John have expressions very feeling Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He let go his Spirit or his Soul And John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He delivered it up Christ could not dye nay I may say he would not dye till all things were fulfilled that were written concerning his death Therefore when he had hung above three hours and knowing it was written They gave me Vinegar c. he said I thirst He tastes and finds it Vinegar and says It is finished now all is accomplished so he bows his Head and composeth himself to dye and cries Father into thy hands c. And having so said He let go his Soul and Delivered it up into the hands of God Remember that Joh. X. 17 18. and you see the sense of these expressions I lay down my life that I may take it again No man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again He had life in his own hand and the Jews could not take it from him but he let it go himself and delivered it up When the Centurion saw that he thus cried out and gave up the Ghost he said Surely this man was the Son of God Doubtless this man hath the Disposal of his own life So strong a cry is not the cry of one that is spent and dying through weakness and faintting but it argues life strong and vigorous to be still in him and therefore he dies not of weakness but gives up his life at his own pleasure Shall we pass this great passage of our Saviour without a meditation Mortal men and women if your Lives and Souls were so at your own disposal could you so readily so willingly part with them and give them up to God They are not and time is a coming when we must part with them whether we will or no. Our Saviour hath taught us what to do against they be called for to get them in readiness to be comfortably willing to part with them and give them up into his hands I remember that passage of a good man dying Egredere anima quid times c. Go Soul depart why art thou affraid Thou hast served a good Master be not affraid to go to him It will be a hard pull to have the Soul and Body parted We had need to be getting the Soul loosned that when God calls it may not be unwilling and hang on and stick and be loth to go It was a hard perplexity with him that cried out Animula vagula blandula c. Ah! poor Soul thou must go and whither art thou to go To leave all thy worldly pleasures and delights and must away thou knowest not whither The hard and dreary parting is when the Soul is chained to the World as well as to the Body when it sticks to these things as well as to the Body and must be torn from all these too He that is dead to the World how easie how comfortable is it for that man to dye When he dies he hath nothing else to do but to resign his Soul to him that gave it So that though the manner of Christs parting Soul and Body were extraordinary yet his Soul and Body were as really parted at his death as other mens are III. His Soul thus parted from his Body went to Hades into another World to the place whither holy Souls go after death which himself expresseth in those words to the good Thief To day shalt thou be with me in Paradise What does a Soul instantly after its departure Some say Walks the regions of Air and sees the secrets of nature there But Souls go not into another World to study but to receive rewards And I may say of any Soul departed as Christ of Peter Joh. XXI 18. When thou wast young thou girdest thy self and walkest whither thou wouldest but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee and carry thee whither thou wouldest not So when the Soul was in the Body it went whither it would moved the Body whither it thought good did what it pleased was at its own pleasure but now being departed another hath girded it and if it be an evil Soul he carries it whither it would not if even the best Soul he hath fixed it that it is not at its own liberty as it was before The other World is the fixing of Souls in their place and condition that they flit no more change no more that as the Soul then is not in a mutable condition as it is here so not in a self-moving condition as here Observe that Eccles. XII 7. Then shall the dust return to the Earth as it was and the Spirit shall return unto God who gave it A good Soul returns to God and a bad Soul too returns to God that gave it both return to God How Now they come intirely into Gods hands to be disposed of according to what was done by them in the flesh and he instantly disposeth them into Heaven or Hell That is the very day of retribution See Luke XVI 22 23. And it came to pass that the Begger died and was carried by the Angels into Abrahams bosom The rich man also died and was
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.
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