of at the confusion of Babel and had lain so long in darkness sin superstition and Idolatry strangers to God and aliens from the congregation of Israel bondslaves of Satan and under his dominion and even all the world Israel only execepted become the Kingdom of Hell and the Devil Sixthly Satan had by this very time brought his Kingdom among these Heathens to the very Apex and perfection when he had gotten one into the throne of the Roman Empire which was now over all the world who by the very sword and power will force the people to adore him for a God and had the sword and power in his own hand to force them to adore him as we saw by Caius even now And here I cannot but look back from Caius as he sate in his throne as an ungodly Deity when the Gentiles began to be called in to the first Idol that they proposed and set up for themselves to adore at Babel as he is described by the Jerusalem Targum at their first casting off For thus doth it Paraphrase those Rebels plot and conspiracy for the building of that Idolatrous City Gen. 11. 3. And they said Come let us build a City and a Tower whose top may reach to heaven and in the midst of it let us build a Chappel and an Idol in the head of it with a sword in his hand to fight for us that we be not scattered Nor can I but look forward also from the same Caius Deifying himself and that in the Temple of God as we shall see ere long to the succeeding times of the Gentile Church which is now beginning wherein a man of sin the successor of Caius Caligula a thousand fold more likely than the successor of Simon Peter hath set up himself to be adored and exalts himself above every thing that is called God Seventhly the instrument of the first introducing of the Gentiles by the bringing in of Cornelius was Peter not for any Primacy or universal Bishopship that he was invested withall but rather because he was the most singular minister of the Circumcision for his bringing in of the Gentiles would stop the mouth of the Judaizing believers the more Eightly and for this thing he had a special ingagement and deputation from our Saviour a good while ago as he himsef speaketh Acts 15. 7. And that was when Christ giveth him the keys of the Kingdom of Heaven Matth. 16. 19. that is putteth into his hand the peculiar priviledge to open the door of Faith and the Gospel to the Gentiles and giveth him power withall to bind and to loose the use of Moses Law among the Heathens when he brought the Gospel among them some of it to fall and some to stand according as the Spirit should direct him and accordingly it should he ratified in Heaven And that this is the genuine proper and only meaning of that so much disputed place will be undeniable to him that shall consider what is the proper meaning of the Kingdom of Heaven in Scripture and of binding and loosing in Jewish authors from whom that Phrase is taken Vers. 1. In Caesarea Called of old Turris Stratonis Stratons Tower but new built by Herod the great and named Caesarea in honour of Augustus It lay upon the Sea shore betwixt Joppa * * * Doâ and Dorae saith Josephus Antiq. lib. 15. cap. 13. where he describeth at large § The Italian Band. Not to spend time in inquiring what Italian band this was whether Ferrata or Dives or Voluntariorum or the like it seemeth to me that the consideration of the place it self where Cornelius was will help to understand what Luke intendeth by it For Caesarea was the place where the Roman Governour or Proconsul resided as appeareth Acts 23. 23 24. and 24. 6. and that partly for the bravery of the City and chiefly for the commodiousness of the haven Now this Italian band may very properly be understood of that band that attended the Governors person or were his life-guard and which had come out of Italy for this purpose to be his defence and the defence of the City where he lay Vers. 2. A devoât man c. Gr. ãâã ãâã ãâã ãâã ãâã A man that worshipped the true God and followed not Idolatry And a man that feared God indeed as well as he worshipped him in profession § Which gave much alms to the people To the Jews to whom alms was not unclean though given by a heathen to which thing our Saviour seemeth to allude in that speech Luke 11. 41. But rather give alms of such things as ye have and behold all things are clean unto you And upon this respect it is like that alms are called ãâã ãâã ãâã ãâã ãâã Righteousness so commonly among the Jewish authors and used by the Syriack and Arabick here because they lost not their nature or quality of cleaness or purity and righteousness though they came even from an unclean yea a heathen person § And prayed to God alway Beza hath made this clause the beginning of the next verse and that as he saith with the warrant of one copy The Arabick doth the like They think they mend the sense with it in which they mistake because they mind not the scope For it is the intent of the Holy Ghost to shew the constant carriage of Cornelius in his devoutness as vers 4. and not his devoutness as occasion of his vision Vers. 3. He saw in a vision evidently The word evidently or ãâã ãâã ãâã ãâã ãâã is added to shew that he saw it waking and with his bodily eyes for there were visions in dreams as Gen. 20. 3. and 28. 12. Job 4. 13. § About the ninth hour The hour of the evening sacrifice three a clock after noon compare Dan. 5. 21. Cornelius though he were not yet proselyted by circumcision to the Jewish Church yet followed he their manner and form of worship Vers. 9. To pray about the sixth hour About twelve a clock or high noon and this was the time of the Minchah gedolah as the Jews called it or the very beginning of it And so do they expound Dan. 6. 10. and Psal. 55. 17. accordingly Daniel prayed three times a day that is say R. Saadias and R. Solomon Morning Evening and at the Minchah And Evening and Morning and at noon will I pray R. Sol. Evening Morning and at Minchah the three times of prayer Now this Minchah time is described by their Doctors thus Minchah gedolah is the beginning of the time of the dayly sacrifice between the two Evenings when the Sun begins to decline which is from the sixth hour and forward until night some say from the sixth hour and an half which was according to our Phrase in hand about the sixth hour Now this their accounting was not for that they always began to fall about their evening sacrifice at twelve a clock or half an hour after but because that it was lawful then to
like in Kiddush e e e e e e Fol. 71. 1. ãâã ãâã ãâã ãâã ãâã Elias comes to distinguish the unclean and purifie them c. When therefore they saw the Baptist bring in such an unusual rite by which he admitted the Israelites into a new rule of Religion they ask him by what authority he doth these things if he himself were not either the Messiah or Elias or one of the Prophets raised from the dead It is very well known that they expected the coming of Elias and that from the words of Mal. IV. 5. not rightly understood which mistake the Greek Version seems to patronize ãâã ãâã ãâã ãâã ãâã I will send you Elias the Teshbite which word ãâã ãâã ãâã ãâã ãâã they add of themselves in favour of their own Tradition which indeed is too frequent an usage in that Version to look so far asquint toward the Jewish Traditions as to do injury to the Sacred Text. VERS XXIX ãâã ãâã ãâã ãâã ãâã The Lamb of God SAINT John alludes plainly to the Lamb of the daily Sacrifice ãâã ãâã ãâã ãâã ãâã which in shadow took away the sins of Israel I. It was commanded in the Law that he that offer'd the Sacrifice should lay his hand upon the head of the Sacrifice Levit. I. 4. III. 2. IV. 4 c. II. The reason of which usage was that he might as it were transfer his sins and guilt upon the head of the offering which is more especially evident in the scape-goat Levit. XVI 22. Hence Christ is said Himself to have born our sins in his own body on the tree I Pet. II. 24. as the offering upon the Altar was wont to do He was made by God a sin for us II Cor. V. 21. that is ãâã ãâã ãâã ãâã ãâã a Sacrifice for sin III. The same rite was us'd about the Lamb of the daily Sacrifice that was offer'd for all Israel The stationary men as they were called or the Substitutes of the people laying their hands upon the head of the Lamb. a a a a a a Taanith cap. 4. hal 2. To this therefore the words of the Baptist refer The Lamb of God that is the daily Sacrifice taketh away the sins of the world as the Sacrifice did for all Israel Behold here the true Lamb of God that taketh away the sins of the world VERS XXXVIII ãâã ãâã ãâã ãâã ãâã Where dwellest thou THE proper and most immediate sense of this is where dwellest or where lodgest thou But I could willingly render it as if it had been said Where dost thou keep thy Sabbath and from thence conjecture that day was the evening of the Sabbath For whereas it is said and they abode with him that day it would be a little hard to understand it of the day that was now almost gone and therefore we may suppose it meant of the following day for it is added ãâã ãâã ãâã ãâã ãâã it was now the tenth hour It was about the middle of our November when these things fell out in Bethabarah as will easily appear to any one that will be accurate in calculating the times and that little that was left of that day was then the tenth hour It was then about Sun-set and as it were the entrance of a new day so that it might more properly have been said They abode with him that night rather than that day only the Evangelist seems to point out that they remain'd with him the next day which that it was the Sabbath I will not so much contend as not without some reason suppose b b b b b b Cesar. Comment lib. 4. Or Oppi de Bell. Alexand. Cesar duabus de causis c. Cesar for two reasons would not fight that day partly because he had no Souldiers in the Ships and partly because it was after the tenth hour of the day VERS XLI ãâã ãâã ãâã ãâã ãâã He findeth his Brother SO c c c c c c Sanhedr fol. 30. 2. ãâã ãâã ãâã ãâã ãâã Rab Nachman bar Isaac found him with Rab Honna and many such like expressions in the Talmudick Authors as also ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã we have found VERS XLII ãâã ãâã ãâã ãâã ãâã The Son of Iona. I Do not see any reason why the word ãâã ãâã ãâã ãâã ãâã Joannes or ãâã ãâã ãâã ãâã ãâã Joannas should be here put for ãâã ãâã ãâã ãâã ãâã Jona or why any should contend as many do that it should be the same with ãâã ãâã ãâã ãâã ãâã Joannas I. In the third Chap. of St. Luke the name Joanan is sounded three ways in the Greek Pronunciation of it ãâã ãâã ãâã ãâã ãâã Janna v. 24. so ãâã ãâã ãâã ãâã ãâã amongst the Rabbins ãâã ãâã ãâã ãâã ãâã Joanna v. 27. and ãâã ãâã ãâã ãâã ãâã Jonan v. 30. but never ãâã ãâã ãâã ãâã ãâã Jona II. Jona was a name amongst the Jews very commonly used and we meet with it frequently in the Talmudick Authors written ãâã ãâã ãâã ãâã ãâã Jonah why therefore should not Peter's father be allow'd the name of Jonah as well as that of John III. Especially when this Son of Jonah imitated the great Prophet of that name in this that both Preached to the Gentiles and both began their journey from Joppa ãâã ãâã ãâã ãâã ãâã which is by interpretation Peter Vulg. Qúod est si interpreteris Petra which is by interpretation a stone So Act. IX 26. Tabitha which being interpreted is Dorcas Beza Caprea a Goat But what do the holy Penmen of the Scriptures make Lexicons or play the School-masters that they should only teach that the Syriack word Cepha in the Greek language signifies ãâã ãâã ãâã ãâã ãâã a stone and Tabitha Dorcas that is a Goat No rather they teach what Greek proper names answer to those Syriack proper names for the Syriack proper name is here render'd into the Greek proper name and not an appellative into an appellative nor a proper name into an appellative But let the Vulgar have what it desires and be it so Thou shalt be called a Rock yet you will scarce grant that our Blessed Saviour should call Simon a rock in the direct and most ordinary sense There is no rock save our God II Sam. XXII 32. where the Greek Interpreters instead of ãâã ãâã ãâã ãâã ãâã a rock have ãâã ãâã ãâã ãâã ãâã the Creator Which word St. Peter himself makes use of I Pet. IV. 19. shewing who is that rock indeed There is a rock or stone of stumbling indeed as well as a foundation stone and this stone of stumbling hath St. Peter been made to the fall of many thousands not by any fault of his but theirs who through ignorance or frowardness or both will esteem him as a rock upon which the Church is built If therefore they will so pertinaciously adhere to that Version Et tu vocaberis Petra let it be render'd into English
Messenger or a Deputy for any thing Nor is an Israelite made a Deputy for a Heathen IV. Friendship was yet more close by contract of marriage and affinity this the LXX call ãâã ãâã ãâã ãâã ãâã Jos. XXIII 12. And now it is not very hard to fathom the sense of the Apostle which take in this Paraphrase I wrote you in an Epistle that ye mingle not with Fornicators in any more inward familiarity or friendship which I understood not so much of Heathen Fornicators as of those who are called Brethren or Christians But now I write the same thing that ye mingle not in any such familiarity with them or others of that stamp as covetous or Idolaters no not in that familiarity that is most remote namely eating with such a man at the same Table VERS XII ãâã ãâã ãâã ãâã ãâã What have I to do to judge them that are without HERE perhaps one may stick at the Version and sense commonly received Beza reads Quid mea interest What doth it concern me The French Qu'ay-je a fair de juger What have I to do to judge The Italian Che appartienni à me giudicare What doth it belong to me to judge I know well enough the Phrase ãâã ãâã ãâã ãâã ãâã very frequently occurs in this sense but here we may upon good ground enquire if it concerns thee not O Blessed Apostle to judge them that are without why didst thou judge Elymas with blindness Why Hymeneus and Alexander by delivering them into the hands of Satan when they were now Apostates and no other than such as were without What therefore if the words be rendred to this sense For why is power granted me to judge concerning them also that are without That is by my Apostolic authority to strike even a Heathen with some divine plague if he be uncurably an Enemy and Blasphemer of the Gospel which I did to Elymas c. Why is this granted me but to cut off such as are past cure And do not you also within your Sphere judge those who are within But now those that are without which I thus judge and smite God judgeth and smites and by his vengeance gives his suffrage to my censure ãâã ãâã ãâã ãâã ãâã Therefore put away In like manner you also doing what lies in you may take away this man and other such wicked persons by that hand of God It cannot be past over without observing that ãâã ãâã ãâã ãâã ãâã is the future Tense and it is not rashly to be rendred by another Tense We explain therefore the whole place by this Paraphrase It is given me by God to judge those also that are without and do not ye judge them that are within But those that are without whom I judge God himself judgeth and you also by the like judgment may take away this wicked person out of the midst of you The LXX in Deut. XVII 7. ãâã ãâã ãâã ãâã ãâã Thou shalt take away the wicked person from among you And elsewhere very frequently CHAP. VI. VERS I. ãâã ãâã ãâã ãâã ãâã Go to Law before the unjust WE cannot here but first of all produce the words of Titus the Emperour thus discoursing to the seditious that were besieged in Jerusalem ãâã ãâã ãâã ãâã ãâã c. First a a a a a a Joseph de bell lib. 6. cap. 34. we have granted you to dwell in your own Country and have set over you Kings of the same tribes with your selves Then we have preserved your Countries Laws and have permitted you not only to live by your selves but others also according to your will That the Jews had nor lived by their own Laws under the Roman Empire is clearer than to need demonstration And the Gemarists being witnessess Judgment in mony matters or in things pertaining to this life was not taken from them before the times of Simeon ben Jochai b b b b b b Hieros Sanhedr fol. 24. 2. Now I would have you tell me whether the same things were not allowed the Jews converted to Christianity Let us tak an Example in this Corinthian Church it consisted of Jews and Gentiles now converted The Jews while they believed not had in their Synagouges ãâã ãâã ãâã ãâã ãâã The Bench of Three who judged ãâã ãâã ãâã ãâã ãâã concerning things pertaining to this and that by the permission of the Roman Empire Now they were translated into a Christian Synagogue or Congregation and with them Gentiles who believed Was that denyed them by the Romans in a Christian Congregation which was granted them in a Synagogue First There was no Persecution at all as yet raised against the Christians by the Romans when the Apostle wrote these things For not a few years passed before Nero brake forth into that wickedness Secondly The Romans little cared to distinguish between a Judaizing Synagogue of the Jews and a Christianizing Synagogue of the Jews And that of Gallio was as the business was indeed See ye to it I will be judge of no such matters Act. XVIII 15. It was free for them to judge of names and matters of their Law Therefore these Corinthians were worthy of reproof in whose power it was freely to exercise such judgments among themselves yet to the scandal of the Gospel and the Christian name betook themselves to Heathen Courts of justice VERS II. ãâã ãâã ãâã ãâã ãâã Know ye not that the Saints shall judge the World THIS place is wrested to a twofold opinion By the Fifth Monarchists into I know not what sense which I would rather you should ask them than expect from me By others into this opinion That the Saints in the last judgment shall sit together with Christ and shall approve his judgment And to this they bring those words of our Saviour Mat. XIX 28. Luke XXII 30. When the Son of man shall sit upon the throne of his Glory ye also shall sit upon twelve thrones c. I wonder the verses of so illustrious and notable a Subject as that is which we now handle and that which is now quoted are so much strained from their proper and genuine sense Let me speak it by the leave of the Learned Let us first weigh the words of our Saviour I. There is but small Logical arguing in this manner if those words were to be taken in that sense which they would have You shall sit upon twelve thrones judging the twelve Tribes of Israel Therefore all the Saints shall judg the world as Assessors with Christ in the last judgment Which harshness they thus smooth over That c c c c c c Primasius which he said to them he said to all those that shall imitate them d d d d d d Beza Here shall be some eminency of the Apostels above the rest of the Saints And so very many others II. But Judas was present when these words were uttered by our Saviour and was not he to be concluded within
he Noah and his sons at their going forth of the Ark but with this difference in the last That whereas Adam in innocency had rule over the creatures with amity and love sin did now put such a difference that Noah must have it with fear and dread And whereas he had restrained Adam from eating of flesh and consined his diet to the fruit of the ground he inlargeth Noah to feed upon beasts and alloweth them for the sustentation of his life for he had been the preserver of theirs This was that that his father Lamech had foretold by the spirit of prophecy when he was born namely That he should comfort them concerning their labour and toil which they had when they might eat nothing but the fruits of the ground which cost them hard labour in the tillage and culture to get them but Noah should be a comfort in reference to this because to him and in him to all the world God would give liberty to eat flesh But with the flesh God permitteth him not to eat the blood partly for avoiding of cruelty and partly because blood was to be atonement for sin And this prohibition of eating blood to Noah now and afterward renewed to Israel was because of that custom which God foresaw would grow and which in the time of Israel was grown common of eating flesh raw as appeareth 1 Sam. 14. 32. And by the prohibition of eating the Paschal Lamb so Exod. 12. 9. This very law of not eating the flesh with the blood confuteth the Doctrine of Transubstantiation or the eating of the very flesh and blood of Christ to all the world The Rain-bow which naturally is a sign of rain is sacramentally made a sign of no more destruction by it The drunkenness of Noah was at some good space after the flood but the very time uncertain for Canaan who was not born of some years after they came out of the Ark is then active and of capacity and is doomed to slavery and subjection his land bequeathed to Sem and the calling of the Gentiles prophecied of The death of Noah is mentioned in the end of this Chapter because Moses would totally conclude his story but as it may be seen in the insuing Table he died not till within two years of Abrahams birth CHAP. X. SEventy heads of Nations grown from the three sons of Noah by the time of confusion of Tongues These became not seventy several languages then though they were so many Nations for it is undoubted that divers Nations joyned in one language as Ashur Arphaxad and Aram in the Chaldee and the most if not all the sons of Canaan in one Tongue When the most High divided the Nations their inheritance when he separated the sons of Adam he set the bounds of the people according to the number of the children of Israel Deut. 32. 8. With this 10 of Genesis read 1 Chron. 1. from Vers. 5. to Vers. 24. CHAP. XI HEathenism beginneth at Babel when the Hebrew Tongue is lost to all the world but only to one family in that Tongue alone was God preached and the doctrine of salvation published and when that is lost Religion is lost with it and all the earth become strangers to God and closed up in blindness and superstition and in this estate did it continue for the space of 2203. years till the gift of Tongues at Sion began to recure the confusion of Tongues at Babel and the Heathens thereby were so far brought into the true Religion that even Babel it self was among those that knew the Lord Psal. 87. 4. and a Church there elect as well as the Jews 1 Pet. 5. 13. The second Age of the World From the Flood to the Promise given to Abraham The ten Fathers after the Flood Flood World Noah Sem 2 1658 602 100 Arphaxad born 37 1693 637 135 35 Shelah born 67 1723 667 165 65 30 Eber born 101 1757 701 199 99 64 34 Peleg born Languages confounded about the time of his birth 131 1787 731 229 129 94 64 30 Reu born 163 1819 763 261 161 126 96 62 32 Serug born 193 1849 793 291 191 156 126 92 62 30 Nahor born 222 1878 822 320 220 185 155 121 91 59 29 Terah born 292 1948 892 390 290 255 225 191 161 129 99 70 Haran born 340 1996 940 438 338 303 273 239 209 177 147 118 48 Peleg dieth 341 1997 941 439 339 304 274 Â 210 178 148 119 49 1 Nahor dieth 350 2006 950 448 348 313 283 Â 219 187 Â 138 58 10 9 Noah dieth 352 2008 Â 450 350 315 285 Â 221 189 Â 130 60 12 11 2 Abraham born 370 2026 Â 468 368 333 303 Â 239 207 Â 148 Â 30 29 20 18 Reu dieth 393 2049 Â 491 391 356 326 Â Â 230 Â 171 Â Â 52 43 41 23 Serug dieth 427 2083 Â 525 425 390 360 Â Â Â Â 205 Â Â 86 77 75 57 34 Tera dieth Gen. 11. 32. The Promise given to Abraham Gen. 12. 1. With this latter part of the eleventh of Genesis read 1 Chron. 1. Vers. 24 25 26 27. Sem in the very front of the generations of the new world standeth without mention of father or mother beginning of days or end of life as Heb. 7. 3. The age of man was shortned at the confusion of Babel for Peleg and those born after him live not above half the time of those born before He dieth the first of all this line to shew Gods dislike of that rebellion which befell in the year of his birth Nahor dieth the next year after him having lived a shorter life then he to shew the like displeasure against the Idolatry which was begun in that line also Terah at seventy years old hath his son Haran and Abraham is born to him when he is an hundred and thirty this appeareth by casting Abrams age when he departs out of Haran to go for Canaan after his fathers death Men frame intricacies and doubts to themselves here where the Text is plain if it be not wrested God in Ur of the Caldees calleth Abram out of his Idolatry and out of that Idolatrous Country where he had caught it to leave his Country and kindred and to go for a Land that he would shew him Acts 7. 2. Abram leaveth his Idolatry and imbraceth this call and so also doth his father Terah and therefore the conduct of the journy is ascribed to him for honours sake Gen. 11. 31. and they depart from Ur and go to Haran and there they dwell and there at last Terah dieth After his death God giveth Abram another call to leave his Countrey kindred and fathers house too now and to follow him whither he calls him and so he did and he was seventy and five years old when he departs from Haran Now taking seventy and five out of two hundred and five years of Terah at which age he died it is
Promise 240 Canaan and was to be victorious against the Hagarens see Ioseph 65 Years of the Promise 241 Jos. 4. 12. and 1 Chron. 5. 10. He was unstable as water in affecting the Ioseph 66 Years of the Promise 242 Priest-hood and refusing the land Numb 16. 1 2. and 32. 1. but his father adviseth him ãâã ãâã ãâã ãâã ãâã Al tother let not unstability remain Ioseph 68 Years of the Promise 244 in him Ioseph 69 Years of the Promise 245 That the scattering of Simeon and Levi among the rest of the Ioseph 70 Years of the Promise 246 tribes should be for the benefit of themselves and of others Ioseph 71 Years of the Promise 247 That Judah should be Prince and should be victorious that Shiloh Ioseph 72 Years of the Promise 248 should descend of him and that either the Scepter or Law-giver Ioseph 73 Years of the Promise 249 should continue in that tribe till his coming That Judahs habitation Ioseph 74 Years of the Promise 250 should be a country of vines so as to tie asses or colts to them and Ioseph 75 Years of the Promise 251 not to be nice of spoiling them they should be so abundant that Ioseph 76 Years of the Promise 252 he should sowse his garments in wine with treading the wine-presses Ioseph 77 Years of the Promise 253 c. Ioseph 78 Years of the Promise 254 That Zebulon should trade at Sea on both hands in the Ocean and Ioseph 79 Years of the Promise 255 the Sea of Galilee Ioseph 80 Years of the Promise 256 That Issachar should be burdned with two Kingdoms of Phenicia Ioseph 81 Years of the Promise 257 and Samaria on either hand him yet love of ease should make Ioseph 82 Years of the Promise 258 him bear and become tributary Ioseph 83 Years of the Promise 259 Ioseph 84 Years of the Promise 260 That Dan in Samson shall bite the heels of the Philistims house Ioseph 85 Years of the Promise 261 and overthrow so many thousand riders and that makes Jacob to Ioseph 86 Years of the Promise 262 look at the delivery by Christ in the like manner who should destroy Ioseph 87 Years of the Promise 263 Ioseph 88 Years of the Promise 264 Samson-like by dying Ioseph 89 Years of the Promise 265 That Gad should be hard set with the Hagarites but he and his Ioseph 90 Years of the Promise 266 friends should overcom them at last Ioseph 91 Years of the Promise 267 Ioseph 92 Years of the Promise 268 That Ashur should abound in corn and provision and Naphtali in Ioseph 93 Years of the Promise 269 venison and in him should begin the Gospel Ioseph 94 Years of the Promise 270 Ioseph 95 Years of the Promise 271 That Josephs sons should grow by Jacobs well unto a Kingdom Ioseph 96 Years of the Promise 272 and that his daughters should go ãâã ãâã ãâã ãâã ãâã even to the enemy to repair Ioseph 97 Years of the Promise 273 Ioseph 98 Years of the Promise 274 the hostile tribe of Benjamin which otherwise had decayed for Ioseph 99 Years of the Promise 275 want of wives as Judg. 21. Ioseph 100 Years of the Promise 276 Ioseph 101 Years of the Promise 277 That Benjamin should be ravenous and devour the prey to themselves Ioseph 102 Years of the Promise 278 in the morning of their estate in the great slaughter of Gibeah and in stealing them wives but should divide the spoil for the good of the other tribes in the evening of their first estate by Mordecai and in the evening of their second estate by Paul Ioseph 103 Years of the Promise 279 The Apostle in Heb. 11. 21. mentioneth only Jacobs blessing the two Ioseph 104 Years of the Promise 280 Ioseph 105 Years of the Promise 281 sons of Joseph because born out of his family in a forain land yet Ioseph 106 Years of the Promise 282 Ioseph 107 Years of the Promise 283 by faith adopted by Jacob for his own children the Apostle there Ioseph 108 Years of the Promise 284 follows the LXX that in their unprickt Bibles read Matteh a rod for Ioseph 109 Years of the Promise 285 Mittah a bed World 2369 Ioseph 110 Years of the Promise 286 JOSEPH dieth 110 years old having lived to see Ephrams children Years of the Promise 287 to the third generation that is to the third generation from Ephraim or fourth from Joseph and to this the great ãâã ãâã ãâã ãâã ãâã in the ãâã ãâã ãâã ãâã ãâã Chap. 50. ver 23. seemeth to point to teach us to construe this to the greatest extent namely to the third from Ephraim as the like is expressed of Manasseh 1 CHRON. VII ver 21 22 23. Years of the Promise 288 EPHRAIM at Josephs death could not be less then threescore and Years of the Promise 289 fiteen years old and therefore that passage concerning his sons being Years of the Promise 290 slain by the men of Gath seemeth to have been not very long after Years of the Promise 291 Josephs death if not before unless we will conceive Ephraim to Years of the Promise 292 have begotten children after that at a very great age Zabad his son Years of the Promise 293 and Shutelah and Ezer and Elead his grandchildren probably enough Years of the Promise 294 that third generation of Ephraim meant Gen. 50. 25. were the men so Years of the Promise 295 unhappily slain by the men of Gath that were born in the land that is Years of the Promise 296 men born in Egypt but now resident in Gath and who came down to Years of the Promise 297 take away these Ephraimites cattel and slew them as they stood in defence Years of the Promise 298 and retention of them for so should I rather translate the verse Years of the Promise 299 Years of the Promise 300 and men of Gath who were born in the land slew them for they came down Years of the Promise 301 to take away their cattel so as to make the men of Gath the plunderers Years of the Promise 302 Years of the Promise 303 rather then the sons of Ephraim Ephraim their father upon the sad occurrence Years of the Promise 304 Years of the Promise 305 mourneth many days but afterward goeth in to his wife and Years of the Promise 306 giveth him that name because it went ill at that time with his house Years of the Promise 307 Israel by this time is grown to a vast multitude in Egypt The Book of EXODUS CHAP. I. World 2391 Years of the Promise 308 ABout this time Levi dieth having lived 137 years Exod. 6. 16. Years of the Promise 309 Years of the Promise 310 It is like that he lived longest of all the tribes and that because Years of the Promise 311 only his age and the age of Joseph are mentioned of all Years of the Promise 312 the rest it seemeth that the one died the soonest and the Years of the Promise 313 Years of the Promise
the very first day of the month as is more probable The reason therefore why the story of the institution of it is laid after this plague is because the Holy Ghost would handle that matter of the Passover all at once and though the command for it and the observation of it fell at some days distance yet hath he brought both together and handled the story of its institution at that time when fell out the story of its observation namely on the fourteenth day CHAP. X. from Vers. 21. to the end And XI all And XII from Vers. 21. to the end THE plague of Darkness for three days In it the Egyptians saw the apparition of Devils and evil Spirits and in the time of this Darkness the Israelites are circumcised Moses on the Passover day morning giveth warning to Pharaoh of the death of the first-born on the fourteenth day in the morning he giveth charge for preparation of the Passover against even which is accordingly done and the Passover kept At midnight all the first-born of Egypt are slain and Israel even driven out by the Egyptians CHAP. XIII XIV XV. XVI XVII World 2514 Moses 81 Redemption from Egypt 1 THE command for observing the Passover renewed and a command for dedicating the first-born given The cloud of glory is their conductor their march was measured by these times On the fifteenth day of Nisan even while it was yet night they began their march and go out in the sight of all Egypt while they are burying their dead this day they go from Rameses to Succoth The sixteenth day they come to the edge of the wilderness of Etham the Red-sea pointeth so into this wilderness that before they pass through the Red-sea they are in the wilderness of Etham and when they are passed through they are in it again The wilderness of Etham and Shur are one and the same see Numb 33. 7 8. and compare Exod. 15. 22. On the seventeenth day they come to Hiroth On the eighteenth day it is told Pharaoh that the people fled for till their third days march they went right for Horeb according as they had desired to go three days journey to sacrifice but when they turned out of that way toward the Red-sea then Pharaoh hath intelligence that they intended to go some whither else then whither they asked to go thereupon he and Egypt prepair to pursue them for their Jewels and their Servants On the nineteenth day they pursue On the twentieth day towards even they overtake them and Israel entereth the Sea and by break of day are all marched through and the Egyptians drowned On the one and twentieth day of the moneth in the morning betime they came out of the Sea this was the last holy day of the Passover week they sung for their delivery and after three days march they come to Marah and from thence to Elim and there they pitch divers days On the fifteenth day of the month Ijar they come to the wilderness of Zin murmur for bread as they had done at Marah for water and they have Quails sent them and Manna The Sabbath now first mentioned but not now first commanded in Egypt they had neglected the Sabbath since their coming thence they had marched on it now a rule is given for its constant observation The people murmur a fourth time and it is for water which they obtain out of the rock but are scourged by Amalek for their repining Amalek conquered by Moses his prayer CHAP. XIX THE eighteenth Chapter that containeth the story of Jethro is anticipated and is to be taken in at the tenth of Numbers betwixt the tenth and eleventh Verses and the reason of this dislocation and proof of the order shall be shewed there On the first day of Sivan Israel cometh to Sinai On the second day Moses called by the Lord goeth up into the Mount talketh with God and when he cometh down relateth the words of the Lord unto the people On the third day he goeth up and relateth the peoples answer unto God On the fourth and fifth day he sanctifieth the people and boundeth the mountain CHAP. XX. XXI XXII XXIII XXIV World 2514 Moses 81 Redemption from Egypt 1 ON the sixth day of the moneth Sivan in the morning the Ten Commandments are given by Christ with such terror that the people are not able to abide it but desire Moses to be a Mediator he drawing near to God in the thick darkness receiveth seven and fifty Precepts Ceremonial and Judicial which when he cometh down from the Mount he telleth the people of and writeth in a book On the next day which was the seventh day of the month Sivan in the morning he buildeth an altar to represent Christ and setteth up twelve pillars to represent the twelve Tribes and with blood besprinkled upon both he bringeth the people into covenant with God after the making of which covenant the elders of Israel that before might not come near the Lord now see him and eat and drink before him and he layeth not his avenging hand on them And from among them he calleth Moses up into the Mount to himself and he goeth up and from hence he beginneth his forty days fast which upon occasions he doubleth yea trebleth and concludeth his third or last fast on that day which was from thence forward ordained the day of expiation CHAP. XXV XXVI XXVII XXVIII XXIX XXX XXXI WHile Moses is in the Mount with God he sheweth him a Tabernacle pitched with all the utensils of it and a Priest arrayed in all his habiliments and giveth him charge and instructions to make another according to that pattern and appointeth Bezaleel and Aholiah for chief work-men CHAP. XXXII XXXIII XXXIV MOses on the seventeenth day of the month Tammuz cometh down from the Mount and findeth a golden Calf breaketh it and breaketh the two Tables for whereas God had given him the two Tables written at the end of his first forty days fast Moses brake those Tables at the sight of the golden Calf to shew that Israel had made themselves unworthy of so great a Jewel and whereas the Lord had given him a pattern and a command for the making and setting up of a Tabernacle and the service of it that benefit is also forfeited by their calvish Idolatry and neither Tables restored nor Tabernacle to be made till Moses by long and earnest prayer had made Israels peace Moses having destroyed the golden calf and slain the Idolaters returns the next day to God by prayer but is returned back the same day with a sad message whereupon Israel is humbled the tent of Moses which hitherto had been in stead of a Tabernacle is removed out of the unclean camp and then the cloud of glory which had been taken away because of Idolatry is restored The next day Moses goeth up to the Mount again and falleth into a second forty days fast and as in his first forty days fast he
had seen the figure and pattern of a glorious Tabernacle so now in this second forty days fast he desireth to have a sight of the glory of God On the thirtieth day of the month Aâ he goeth up again with the two Tables and beginneth another forty days fast and seeth the Lord and heareth him proclaim himself by most glorious attributes and receiveth some commands from him On the tenth day of the month Tisri he cometh down with the glad tydings that all is well betwixt God and Israel with the renewed Tables in his hand and with commission to set about making the Tabernacle CHAP. XXXV XXXVI XXXVII XXXVIII XXXIX XL. World 2515 Moses 82 Redemption from Egypt 2 AND so do Israel fall about that work which by the first day of the month Abib the first month of the next year is finished and it begun to be erected when it is set up the cloud of glory filleth it and God taketh up his seat upon the Ark in figure of his dwelling amongst men in Christ. The Book of LEVITICUS OUT of the Tabernacle newly erected God giveth ordinances for it and first concerning Sacrifice to represent Christs death as the Tabernacle it self did represent his body The whole time of the story of Leviticus is but one moneth namely the first month of the second year of their deliverance and not altogether so much neither for the very first beginning of the month was taken up in the erecting of the Tabernacle of which the story is in Exod. 40. CHAP. I. II. III. IV. V. VI. VII RUles given for all manner of sacrifices This is the first Oracle given from off the Mercy-seat There is the letter ãâã ãâã ãâã ãâã ãâã in the very ãâã ãâã ãâã ãâã ãâã first word of the Book ãâã ãâã ãâã ãâã ãâã written less then all his fellows and it seemeth by such a writing to hint and intimate that though this were a glorious Oracle yet was it small in comparison of what was to come when God would speak to his people by his own Son whom the Ark Mercy-seat and Oracle did represent CHAP. VIII IX THE seven days of the consecration of Aaron and his sons follow after the time of the setting up of the Tabernacle and were not coincident or concurrent with that time as the Jews very generally but very groundlesly do apprehend as Seder Olam Tanchum ex R. Joseph Baal Turim Ab Ezra R. Sol and others For 1. this command for their consecration is given out of the Tabernacle now erected as well as the rules for sacrifice were And 2. they abide the seven days in the Tabernacle Chap. 8. 33. and the very first day of the seven the congregation were gathered to the door vers 3 4. which undeniably shew that it was finished and set up when these seven days of consecration began CHAP. X. THE death of Nadab and Abihu was on the very first day that the service of the Altar began namely on that eighth day after the seven of the consecration when Aaron and his sons offered sacrifices for themselves and the people This appeareth plainly by comparing the third and fifteenth Verses of the ninth Chapter with the sixteenth Verse of this tenth Chapter and thus the service of the Sanctuary by an accident began with Death and Judgment NUMBERS IX to Ver. 15. AFter the end of the tenth Chapter of Leviticus in the proper order of story are the first fourteen Verses of the ninth Chapter of Numbers to be taken in which treat concerning the Passover For the Tabernacle being reared on the very first day of the second year of their coming out of Egypt namely on the first day of Nisan these orders and rules concerning Sacrifices and the Priests consecration were given and the eight days of Priests consecration and Sacrifices were accomplished before the fourteenth day of that month came when the Passover was to be kept by an old command given the last year in Egypt and by a second command now given in the wilderness so that this order and method is clear Now the reason why this story of this second Passover is not only not laid in its proper place in this Book of Leviticus but also out of its proper place in the Book of Numbers for the Book beginneth its story with the beginning of the second month but this story of the Passover belongeth to the first month The reason I say of this dislocation is because Moses his chief aim in that place is to shew and relate the new dispensation or command for a Passover in the second month which was a matter of very great moment For the translation of that feast a month beyond its proper time did the rather inforce the significancy of things future then of things past as rather recording the death of Christ to come then their delivery from Egypt when it hit not on that very night This story therefore of the Passover transferred to the second month upon some occasions being the matter that Moses chiefly aimed at and respected in that relation and history he hath set it in his proper place for so is that where it lies in the Book of Numbers and intending and aiming at the mention of that he hath also brought in the mention of the right Passover or that of the first month as it was necessary he should to shew the occasion of the other LEVITICUS XI XII XIII XIV XV. AFter the rules for things clean and fit for sacrifice the Lord cometh to give rules for things clean and fit to eat and clean and fit to touch for this was the tripartite distinction of clean or unclean in the Law Every thing that was unclean to touch was unclean to eat but every thing that was unclean to eat was not unclean to touch every thing that was unclean to eat was unclean to sacrifice but every thing that was unclean to sacrifice was not unclean to eat for many things might be eaten which might not be sacrificed and many things might be touched which might not be eaten And under the Law about clean and unclean there is exceeding much of the doctrine of sin and renovation touched considerable in very many particulars 1. By the Law of Moses nothing was unclean to be touched while it was alive but only man A man in Leprosie unclean to be touched Lev. 13. and a woman in her separation Lev. 12. but Dogs Swine Worms c. not unclean to be touched till they be dead Lev. 11. 31. 2. By the Law of Moses uncleanness had several degrees and Leprosie was the greatest There was uncleanness for a day as by touching a dead beast for a week as by touching a dead man for a month as a woman after Child-birth and for a year or more as Leprosie 3. Every Priest had equal priviledge and calling to judge of the Leprosie as well as the the high Priest 4. The Priests that were judges of Leprosie could not be tainted
are Deborah 25 all restored to their proper use again That now the Lord had given the remnant Deborah 26 of his people dominion over the great ones that ruled them before Joshua Deborah 27 Deborah 28 of Ephraim had been a root of such victories against Amalek Exod. 17. and Deborah 29 Ehud lately against Amalek Moab and Ammon and now the Lord had so stirred Deborah 30 Deborah 31 up the hearts of the people to sight the Lords battles that even the men of the Deborah 32 best rank and of the most unmartial profession were yet very ready to jeopard Deborah 33 themselves in such a quarrel that the Lawyers of Machir or half Gilead came Deborah 34 Deborah 35 though they lay beyond Jordan and the Scribes of Zebulon and Princes of Issachar Deborah 36 But Reuben and the other half of Gilead on the other side Jordan and Deborah 37 Deborah 38 Dan not very far from the place of the battle staid at home and preferred Deborah 39 their private imployments before the publick That the Lord was seen in the Deborah 40 battle and by storms and tempests from Heaven as if the Stars themselves fought against them he forwardeth their destruction as he had done for Joshua and Israel in the valley of Gibeon that Kishon a river of their antiquities ãâã ãâã ãâã ãâã ãâã a water of much Idolatry among them in ancient time had now proved their destroyer and swept away them that vainly impiously and foolishly had adored it c. Meroz a Town of Galilee that lay very near the place of the battle yet came not in to help but played the base neuter is bitterly cursed but Jael blessed exceedingly they of Meroz did Israel no good though they were of Israel she a Kenite did Israel so much good though she were of another Nation CHAP. VI. VII VIII World 2731 Gedeon 1 GEDEONS forty years begin they are mentioned Chap. 8. 28. Israel are Gedeon 2 Gedeon 3 again spoiled by peace and after the death of Deborah become Idolatrous Gedeon 4 whereupon the Lord in time selleth them into the hands of the Midianites for Gedeon 5 Gedeon 6 a woful apprentiship of seven years these deal more bitterly and cruelly with Gedeon 7 them then any enemies they had felt before old revenge that had lain boiling Gedeon 8 Gedeon 9 in the breast of that Nation against Israel for the great slaughter that had been Gedeon 10 made among them in Moses times Num. 31. now breaks out and having Gedeon 11 Gedeon 12 power to execute it grows merciless Israel addressing themselves to God have Gedeon 13 a bitter message from him by a Prophet yet the Lord forsakes them not Gedeon Gedeon 14 Gedeon 15 as he is threshing wheat is appointed to thresh Midian he seeth an Angel Gedeon 16 and a miracle and thereby is incouraged to destroy his fathers Idolatry so Gedeon 17 Gedeon 18 un-reformed is Israel under their affliction that they retain their Idols still A Gedeon 19 bullock of seven years fatting for Baal is mentioned to shew that even through Gedeon 20 their seven years calamity under Midian yet their mind and preparations were Gedeon 21 Gedeon 22 still upon and for their Idols Gedeon sacrificeth this bullock to God a sacrifice Gedeon 23 of strange and various dispensations it was offered by night in a common Gedeon 24 place by a private person with the wood of an Idolatrous grove and intended Gedeon 25 Gedeon 26 for an Idol it self yet an offering of faith and so accepted Gedeon by Gedeon 27 the destruction of Baal obtaineth the name of Jerubbaal he hath another sign Gedeon 28 Gedeon 29 shewed him by the wet and dry fleece a proper representation of Israel wet Gedeon 30 with the dews of divine doctrine when all the world besides was dry and Gedeon 31 Gedeon 32 now dry when all the world besides is wet by three hundred men that drank Gedeon 33 of the brook by the way lifting up their head as Psal. 110. and carrying lights in Gedeon 34 earthen vessels he conquers Midian as Jericho was conquered only by a noise Gedeon 35 Gedeon 36 and by an amazement They carried candles in jug-pots or such kind of Gedeon 37 earthen vessels so that no light was to be seen till they had set themselves on all Gedeon 38 Gedeon 39 sides of the army and then they suddenly shout break their pitchers and Gedeon 40 make their candles appear so that what with their sudden noise and what with the sudden lights the heart of Midian trembles as the curtains of their tents had done in the mans dream of the barly cake see Hab. 3. 7. Oreb and Zeb taken and slain and 120000 men and Zeba and Zalmunna pursued taken and their body of 15000 scattered Gedeon of the jewels of the spoil maketh an Ephod and setteth it in his own City which causeth Idolatry in Israel and the name of Jerubbosheth to himself 2 Sam. 11. 21. CHAP. IX World 2771 Abimelech 1 ABIMELECH usurpeth the Kingdom having slain his seventy Abimelech 2 brethren Jotham on the hill Gerizim the hill of blessing denounceth a curse upon him and Shechem which accordingly came to pass for Abimelech 3 Abimelech destroyeth Shechem and is himself slain with a sword and a stone as he had slain his seventy brethren with a sword upon a stone Shechem is again a miserable stage of blood-shed as it had been before Gen. 34. CHAP. X. Vers. 1 2. World 2774 Abimelech 1 TOLA of Issachar judgeth twenty three years he beareth the name Abimelech 2 Abimelech 3 of the first-born of Issachar Gen. 46. 13. He is said to dwell in Shamir Abimelech 4 in the hill Country of Ephraim which may very well be supposed to be Samaria Abimelech 5 Abimelech 6 and so he lived near the place where the late strages and destruction Abimelech 7 had been made by Abimelech Shechem from the time of Joshua was designed Abimelech 8 for the head Town of Israel till Jerusalem in Davids time obtained Abimelech 9 Abimelech 10 that priviledge For Joseph being reputed the first-born and this the chief Abimelech 11 Town of Joseph it came into that dignity and preheminence but here it is laid in the dust by Abimelech Observe in 1 King 12. that the Tribes come to Shechem to make Rhehoboam King for now they begin to stand upon Josephs Iair 12 priviledge and birth-right again which Judah had carried all the time of David Iair 13 Iair 14 and Solomon when Shechem was thus destroyed by Abimelech Samaria ariseth Iair 15 by Tola a man of Issachar but now a sojourner here It is probable that Iair 16 the distracted and low estate of Shechem and Ephraim through the late civil Iair 17 Iair 18 wars did give him the better rise he himself either taking now advantage for Iair 19 his own promotion from their helplesness or the Lord raising him a neighbour Iair 20 Iair 21 of another Tribe for their relief when they
could not relieve themselves Issachar Iair 22 is sluggish and unactive at home as Gen. 49. 14. yet thus active abroad in Iair 23 Tola now and in Baasha in after times 1 King 15. 27. and both in and about the same place Shechem and Samaria CHAP. X. Ver. 3 4 5. World 2797 Iair 1 Iair 2 JAIR or Jairus a Gileadite judgeth two and twenty years he was a man Iair 3 of great honour having thirty sons that were lords of thirty Cities and Iair 4 that rode upon thirty Asses of state like Judges or men of honour as Chap. Iair 5 5. 10. This is not that Jair that is mentioned by Moses as if he had spoken Iair 6 of this man and these Towns prophetically but this is one of the same family Iair 7 and of the same name as Tola that went before him is of the same name with Iair 8 the first-born of Issachar Gen. 46. 13. And whereas it is said by Moses that Iair 9 Jair the son of Manasseh went and took the small Towns of Gilead and called them Iair 10 Iair 11 Havoth Jair Numb 32. 41. Deut. 3. And whereas it is said here that Jairs Iair 12 thirty sons had thirty Cities which were called Havoth Jair it is to be understood Iair 13 that thirty of those threescore Villages that old Jair had conquered and possessed Iair 14 in the time of the first plantation of the land these sons of this Jair being Iair 15 of this line had repaired and brought Iair 16 ELY born in the sixteenth of Jair into the form of Cities and dwelt in Iair 17 Iair 18 them and yet they retained their old Iair 19 name of Havoth Jair for the honour of him that first wan and planted them Iair 20 That old Jair was the son of Segub the son of Prince Hesron by Machirs daughter Iair 21 1 Chron. 2. 22. and so by his father side of Judah and by his mothers of Iair 22 Manasseh CHAP. X. from Vers. 6. to the end JEphtah a Gileadite ariseth a Judge after Jair but there is some scruple first to be resolved and removed concerning his time and the oppression that he was raised to remove It is said vers 6 7 8. that Jair died and the children of Israel did evil again in the sight of the Lord and he sold them into the hands of the Philistims and that year they oppressed the children of Israel eighteen years Now the question is when these eighteen years began and whether they are to be taken for a sum of years apart from the years of the Judges or to be reckoned with them and what is meant by that expression and that year they vexed Israel Answer These eighteen years are to be reckoned together with the last eighteen years of Jair and they began with his fifth year for though he be said to have judged two and twenty years yet it is not to be so understood as if no enemy peeped up in all that time for we shall see the contrary cleared by the Judgeship of Samson but the meaning is that the Lord at the first stirred him up for a deliverer and wrought some great deliverance by him in the beginning of his time and afterward he continued a Judge and one that sought the reformation of his people but he could neither work that to keep them from Idolatry nor work their total deliverance to keep their enemies under but in his fifth year Idolatry broke out in Israel and continued to a horrid increase so in that very year that this Idolatry broke out their oppressours broke in upon them and kept them under for eighteen years and Jair could not help it but it continued so till his death so that the beginning of Vers. 6. is thus to be rendered in Chronical construction Now the children of Israel had done evil again c. This long oppression at last forceth Israel to seek the Lord and to forsake their Idolatry and the Lord findeth out Jephtah for a deliverer CHAP. XI XII to Ver. 8. World 2819 Iephtach 1 JEPHTAH judgeth six years subdueth the Ammonites sacrificeth his own Iephtach 2 daughter and destroyeth 42000 Ephraimites He was the son of Gilead Iephtach 3 by a concubine this was not that Gilead that was Machirs immediate son but Iephtach 4 one that bare the name of that old Gilead and so we observed of Tola and Iephtach 5 Jair before Jair was the chief man in one half of Gilead and Gilead in another Iephtach 6 Jephtah being expelled out of his fathers family for bastardy betaketh him to arms in the land of Tob in Syria and prospereth and thereupon his prowess being heard of he is called home again and made commander in chief in Gilead In his transactions with the King of Ammon he mentioneth three hundred years of Israels dwelling in Heshbon and Aroer c. in which sum five and thirty of the forty years in the wilderness are included in which they were hovering upon those parts although they dwelt not in them it was now three hundred and five years since their coming out of Egypt His vow concerning his daughter may be scanned in these particulars 1. That his vow in general was of persons for 1. he voweth that whatsoever should come forth of the doors of his house 2. Whatsoever should come to meet him now it is not likely nor proper to understand this of Sheep and Bullock for who can think of their coming out of his house much less of their coming to meet him 3. How poor a business was it to vow to sacrifice a Bullock or Sheep for such a victory Therefore his vow relateth to persons and so might it be translated Whosoever cometh forth 2. What would he do with his vowed person Make him a Nazarite He might vow the thing but the performance lay upon the persons own hand Dedicate him to the Sanctuary Why he might not serve there as not being a Levite Sequester him from the world He might indeed imprison him but otherwise the sequestring from the world lay upon the persons own hand still Suppose one of his married maid servants or man-servants or his own wife had met him first what would he have done with any of them Therefore I am inforced by the weighing of these and other circumstances in the Text to hold with them that hold he sacrificed his daughter indeed though I have been once of another mind And it seemeth that this was a part of the corruption of those times and was but mutato nomine a sacrifice to Molech the God of the Ammonites against whom he was now to go to sight when he maketh this vow The Sanhedrin undoubtedly was now sitting and there was the Priest-hood attending upon the Ark at Shiloh and yet is Israel now so little acquainted with the Law that neither the Sanhedrin nor the Priests can resolve Jephtah that his vow might have been redeemed Levit. 27. But they suffer her thus to be massacred
and only salve it with making a statute for her yearly lamentation In some time of the Judges the High-priesthood is translated from the line of Eleazer to the line of Ithamar as appeareth in Eli in the beginning of the Book of Samuel Now in all the story of the Judges we find not any one thing so likely to be the cause of rooting out of that house from the Priest-hood as about this matter of Jephtah they not instructing him better but suffering such a butchery for a sacrifice Jephtah hath a new quarrel with the Ephraimites and slayeth 42000 of them discovering them by the mis-pronouncing of a letter he might have offered many words that had Sh double in them as Shemesh the Sun Shelosha three Shalsheleh a chain but the word proposed is Shiboleh because of the present occasion It signifieth a stream and the Ephraimites are put to call the stream that they desired to pass over by the right name and they could not name it CHAP. XII Vers. 8 9 10. World 2825 Iephtach 1 Iephtach 2 IBSAN judgeth seven years He was a man of Bethlehem and thereupon Iephtach 3 imagined by the Jews to be Boaz without any ground or reason for since Iephtach 4 Iephtach 5 Rahab the mother of Boaz was taken into the Congregation of Israel were 270 Iephtach 6 years and then guess whether Boaz be likely to be active now Ibsan is renowned Iephtach 7 for the number and equality of the number of his sons and daughters CHAP. XIII And CHAP. XII Vers. 11 12. World 2832 Elon 1 ELON judgeth ten years He was a Galilean of Zebulon In the tenth Elon 2 year of Ibsan the Philistims forty years of oppressing begin mentioned Elon 3 Chap. 13. verse 1. Samson is born about this year if not in it for when the Elon 4 Angel telleth of his conception the Philistims were lords over Israel see Elon 5 verse 5. The story of his birth is joyned to the story of his life that there Elon 6 might be no interruption in the story of the Judges before him and that the Elon 7 whole history of his life and birth might lie together but in Chronical Series Elon 8 it lieth about the beginning of the rule of Elon Elon 9 Elon 10 JESSE the father of DAVID born by this time if not before CHAP. XII Vers. 13 14 15. World 2842 Elon 1 ABDON judgeth eight years He is exceedingly renowned for his Elon 2 children having as many young Nobles and Gallants to his sons and Elon 3 granchildren as would make a whole Sanhedrin namely seventy and himself Elon 4 the Head He was an Ephraimite of Pirathon and so Josephs glory Elon 5 shineth again in Ephraim as it had done in Joshua before the time of the Elon 6 Judges and had done in Manasseh in the Judges times in Gedeon Jair Elon 7 and Jephtah Ephraims low estate in the matter of Abimelech and Shechem is Elon 8 now somewhat recovered in Abdon CHAP. XIV XV. XVI World 2850 Elon 1 SAMSON judgeth twenty years A man of Dan and so as Ephraim Elon 2 and Dan had bred the first Idolatry they yield the last Judges he Elon 3 was born supernaturally of a barren woman and becomes the first Nazarite Elon 4 we have upon record He killeth a lion without any weapons findeth honey Elon 5 in the carkass proposeth a parable to thirty Philistim gallants which Elon 6 in three days they cannot unriddle and on the seventh day saith the Text Elon 7 they said unto his wife Perswade thy husband Chap. 14. vers 15. That is Elon 8 on the Sabbath day their irreligiousness not minding that day and now Elon 9 finding the fittest opportunity of talking with his wife alone Samson being Elon 10 imployed about the Sabbath duties He pays them with their own Countrymens Elon 11 spoil Fires the Philistims corn with three hundred Foxes is destroying Elon 12 them all his life but destroys more at his death A type of Christ. Elon 13 It is observable that the Philistims are said to bear rule and oppress Israel Elon 14 all Samsons days Chap. 13. 1. The Lord delivered Israel into the hands of the Elon 15 Philistims forty year and Chap. 15. 20. And Samson judged Israel in the days Elon 16 of the Philistims twenty years This helpeth clearly to understand that the Elon 17 years of the oppressours are included in the years of the Judge and so Elon 18 endeth the Chronicle of the Book of Judges in the death of Samson though Elon 19 the posture of the Book it self do end in another story No Judge of all Elon 20 the twelve had fallen into the enemies hand and under their abuse but only Samson but he slayeth more at his death then while he was living The first Book of SAMUEL THIS Book containeth an History of 80 years viz. from the death of Samson who died by his own hand gloriously to the death of Saul who died by his own hand wretchedly This time was divided into two equal portions namely 40 years to Eli 1 Sam. 4. 18. and 40 years to Samuel and Saul Acts 13. 21. CHAP. I. II. III. World 2870 Eli 1 ELI judgeth 40 years He was of Ithamar For Eleazers line had lost the Eli 2 High Priest-hood in the times of the Judges It had been in that family Eli 3 seven generations viz. Eleazar Phineas Abishua Bukki Uzzi Zerahiah Meraioth Eli 4 Eli 5 1 Chron. 6. 4 5 6. and there it failed till the seventh generation after Eli 6 namely through the times of Amaziah Ahitub Zadok Ahimaaz Azaria Johanan Eli 7 and then comes Azariah and he executes this Office in the Temple Eli 8 that Solomon built 1 Chron. 6. 7 8 9 10. observe these six that failed of the Eli 9 high Priest-hood left out of the Genealogy Ezra 7. 3 4. Eli was the first of Eli 10 the other line that obtained it and it run through these descents Eli Phineas Eli 11 Ahitub Ahimelech Abiathar 1 Sam. 14. 3. 22. 20. 1 King 2. 26. SAMUEL Eli 12 Eli 13 the son of his mothers prayers tears and vows was born in * * * ãâã ãâã ãâã ãâã ãâã 1 Sam. 1. 1. that is of one of the two Ramahs to wit that of the Zophites of the hill country of Ephraim ãâã ãâã ãâã ãâã ãâã to be construed as ãâã ãâã ãâã ãâã ãâã in 1 Sam. 18. 2. one of two and ãâã ãâã ãâã ãâã ãâã to be construed as ãâã ãâã ãâã ãâã ãâã Josh. 21. 11. ãâã ãâã ãâã ãâã ãâã Luk. 1. 39 5. Not the hill of Ephraim but the hill country Aramathea the Eli 14 twentieth from Levi of the off-spring of Korah who was swallowed up of Eli 15 the ground 1 Chron. 6. and Numb 26. 11. He had murmured at the Priesthood Eli 16 and Magistracy and now one of his line is raised up to repair both when Eli 17 they are decaied Samuel was a vowed Nazarite and dedicated at the
Sanctuary Eli 18 with a Sacrifice and a Song The year of his birth is not determinable Eli 19 Eli 20 no not so much as whether it were in the Judgeship of Eli though it be undoubted Eli 21 that it was in his Priest-hood Eli's sons commit theft and adultery in Eli 22 the very Sanctuary they ravin from the men that came to sacrifice and they Eli 23 ravish the women that * * * ãâã ãâã ãâã ãâã ãâã Chap. 2. 22. Women that had some office and attendance at the Tabernacle As Num. 4. 14. ãâã ãâã ãâã ãâã ãâã is to do the Sanctuary service Anna was such a woman Luke 2. 37. waited on the Sanctuary and so they cause the Ordinances Eli 24 of the Lord to be abhorred Under such example is Samuel educated Eli 25 Eli 26 yet falleth not under that taint A Prophet sharply reproveth Eli for not reproving Eli 27 his sons This Prophet the Jews held to be Elkanah himself and say Eli 28 that he was one of the eight and forty Prophets that prophesied to Israel In Chap. Eli 29 2. Vers. 11. it is said that Elkanah returned to Ramoth to his own house and yet Eli 30 verse 20. it is said that Eli blessed Elkanah which is to be understood that Eli 31 he had done so from Samuels first dedication and so did as oft as he came to Eli 32 Shiloh Samuel himself becomes a Prophet first against Elies house and then Eli 33 afterward to all Israel Chap. 3. 1. Impiety had exceedingly banished Prophesie Eli 34 Eli 35 in these times amongst them but now the Lord begins to restore it for prediction Eli 36 of ruine and then for direction of reformation Urim and Thummim Eli 37 were ere long to be lost from the Priests with the loss of the Ark Eli 38 and God pours the Spirit of Prophesie upon a Levite to supply that Eli 39 want CHAP. IV. World 2909 Eli 40 THE Ark first touched and taken with the hands of uncircumcised ones The two sons of Eli come to fatal ends at this last service of the Ark as the two sons of Aaron Nadab and Abihu did at the first Eli himself dieth the very death of an unredeemed Ass Exod. 13. 13. Shiloh laid waste Jer. 7. 14. and the birthright lost from Joseph and Ephraim Psal. 78. 60. c. The Tabernacle had been at Shiloh 340 years and somewhat more The Idol of Dan hath now out-lived it Judg. 18. 31. Ah poor Israel World 2910 Eli 1 Here begin the forty years of Samuel and Saul mentioned Act. 13. 20 21. He gave them Judges after a manner four hundred and fifty years that is the years of the oppressors also reckoned in the Judges 299. the oppressors 111. and Eli 40. until Samuel the Prophet And afterward they desired a King and God gave them Saul by the space of forty years that is to the expiration of forty years from Elies death the last of the Judges CHAP. V. VI. THE Ark is all the spring and summer of this year in the land of the Philistims For its sake the Lord smiteth Dagon the god of their Corn and destroyeth the harvest of their Corn as it grew on the ground with an army of Mice He striketh the people with Emerods in their hinder parts Psal. 78. 66. and bringeth a shameful soreness on them in a contrary part and in a contrary nature to the honourable soreness of Circumcision They restore the Ark again with strange presents with abundance of golden Mice Et cum quinque anis vel podicibus aureis quasi ãâã ãâã ãâã ãâã ãâã Two Kine knew their owner as Esa. 1. 3. Hophni and Phineas knew him not The Bethshemites though Priests yet slain by the Lord for too much boldness with the Ark. CHAP. VII Vers. 1. And the first half of the second Samuel 2 THE Ark setled in Kirjath-jearim the City of the woods to this the Samuel 3 Psalmist speaketh Psal. 132. 6. We heard of it at Ephratah or at Shiloh Samuel 4 in Ephraim we found it in the fields of the wood or at Kirjath-jearim there an Samuel 5 Eleazar looketh to it when both the line of Eleazar and Ithamar are out of Samuel 6 that service And it came to pass while the Ark abode in Kirjath-jearim the time Samuel 7 Samuel 8 was long for it was twenty years This is not to be understood for the whole Samuel 9 time that it was there for it was above six and forty years there before David Samuel 10 fetched it up 2 Sam. 6. namely thirty nine years of Samuel and Saul and Samuel 11 seven David born in the tenth year of Samuel years of Davids reign in Hebron but it is to be thus understood and construed Samuel 12 that the Ark was twenty years in Kirjath-jearim before the people of Israel Samuel 13 minded it or looked after it but they followed and adhered to their former Samuel 14 Idolatries and corruptions and therefore it is said by Samuel afterward vers 3. Samuel 15 Samuel 16 If you do return unto the Lord put away the strange gods Ashteroth from among Samuel 17 you c. Their Idolatry and prophaneness was so deep rooted having been so Samuel 18 long and so customary with them that neither the loss of the Ark nor the Samuel 19 slaughter of Israel had wrought upon them but that twenty years together Samuel 20 they are lost to the Ark though the Ark were not then lost to them CHAP. VII Vers. 2. The latter half of it * * * The word ãâã ãâã ãâã ãâã ãâã to be translated not And but Then they lamented Then all the house of Israel lamented after the Lord and so to the end of the 7 Chapter and Chapter 8. all World 2930 Samuel 21 A Spirit of repentance and conversion cometh generally upon all the people a matter and a time as remarkable as almost any we read of in Scripture one only parallel to it and that is in Acts 2. and 3. at the great conversion there There were to that time these sums of years four hundred ninety years from hence to the beginning of the Captivity seventy years of the Captivity and four hundred ninety years from the end of the Captivity thither The seventy of the Captivity are the midst of years Hab. 3. 2. And Samuel according to this chain is the first of the Prophets Acts 4. 24. Samuel 22 Israel is baptized from their Idols Samuel though no Priest yet by special They drew water and poured it before the Lord Chap. 7. 6 To be understood of their washing themselves from their idols as Gen. 35. 2. Exod. 19. 14. Samuel 23 warrant sacrificeth by Prayer destroyeth the Philistims with thunder Chap. 2. Samuel 24 20. Psal. 99. 6. they were subdued in that very place where they had subdued Samuel 25 Israel and taken the Ark one and twenty years before Samuel rideth in circuit Samuel 26 and judgeth Israel Judah recovereth
a man not to be certainly pointed out either who he was or when he lived and therefore that Chapter must necessarily be taken up where it lies because it is not possible to find out where else to lay it 5. The last Chapter is some part of it Batshebaes words to Solomon and some part of it Solomons words in her commendation and in commendation of all women like her And the former part which are her words might very well be laid in her Story and in Solomons minority namely after vers 25. of 2 Sam. 12. but yet it is very properly laid here where it is because the words of Solomon in commendation of such women as she were delivered when he delivered his other Doctrines and Proverbs and so the occasion that drew out those words is fitly joyned to the time of the words themselves Solomon is called Lemuel by his Mother as alluding or tuning to Shemuel or Samuel a Son of his mothers vows as Solomon is here averred by his mother to be of hers She giveth him many excellent Lessons in his tender years toward the making him a good man and a good King for which when he comes to mature years he highly commends and extols a good woman such a one as his mother was in an Acrostick or Alphabetical Oration The Song of SOLOMON or The CANTICLES AFTER the building of the Summer House in the Forrest of Lebanon Solomon pens the Book of the Canticles as appeareth by these passages in it Chap. 4. 8. Come with me from Lebanon my Spouse with me from Lebanon And Chap. 7. 4. Thy nose is as the tower of Lebanon c. Upon his bringing up Pharaohs Daughter to the house that he had prepared for her 1 King 9. 24. he seemeth to have made this Song For though the best and the most proper aim of it was at higher matters then an earthly marriage yet doth he make his marriage with Pharaohs Daughter a type of that sublime and spiritual marriage betwixt Christ and his Church Pharaohs Daughter was a Heathen and a stranger natively to the Church of Israel and withal she was a Black-moor as being an African as Cant. 1. 4 5. alludeth to it and so she was the kindlier type of what Solomon intended in all particulars CHAP. X. 2 CHRON. IX From beginning to vers 29. Solomon 31 THE Queen of Sheba cometh to hear the wisdom of Solomon and so Solomon 32 condemneth the Generation of the Jews that despised the wisdom of the Solomon 33 Father Matth. 12. 42. Solomon as is probable is yet flourishing in State Power Solomon 34 and Religion And is a Prince of admirable Peace at Salem a figure of the Solomon 35 King of Righteousness and the King of Peace CHAP. XI From beginning to vers 41. Solomon 36 IN his old age Solomon is drawn away by his Idolatrous Wives to forget Solomon 37 God The wisest and the happiest man like Adam undone by women Solomon 38 Hereupon his prosperity and his happiness began to change The Book of ECCLESIASTES AFTER his great fall Solomon recovereth again by repentance and writeth this Book of Ecclesiastes as his penitential dirge for that his folly He calleth himself in it Koheleth or the Gathering-Soul either recollecting it self or by admonition gathering others that go astray after vanity He sheweth in it that all things on this side Heaven are but vanity and he had found it so by sad experience and so the Kingdom promised to David which was to be everlasting must not be expected to be of this world as Joh. 18. 36. 1 KING XI Vers. 41 42 43. And 2 CHRON. IX Vers. 29 30 31. THE Book of Chronicles omitteth to mention the fall of Solomon as he had omitted the fall of David World 3029 Solomon 39 Solomon dieth having reigned forty years as his father David had done and Solomon 40 having had a great fall in his time as his father David had had yet like him is recovered pardoned and saved Kingdom of JUDAH 1 KINGS XII from beginning Division 1 to Vers. 25. World 3030 Rehoboam 1 Ieroboam 1 REHOBOAM through his folly and tyranny looseth the people by threatning them with a heavy yoke Christ seeketh to regain them by promissing a light one Matth. 11. 29 30. Shechem once the stage of blood Gen. 34. is now the scene of this unhappy division Rehoboam was now one and forty years old 2 Chron. 12. 13. yet ãâã ãâã ãâã ãâã ãâã childish and simple 2 Chron. 13. 7. but of an haughty and oppressive spirit and so proveth himself a very fool Eccles. 2. 19. though he were the son of so wise a Father Kingdom of ISRAEL 2 CHRON. X. all And XI Division 1 to Verse 5. World 3030 Rehoboam 1 Ieroboam 1 JEROBOAM of Ephraim draweth ten Tribes from the house of David from the Temple that stood near it and from the promise of Christ that was affixed to it And this suddain rent of Solomons Kingdom did plainly teach that the King and Kingdom promised to David was not of this world but of another which King and Kingdom the revolting Tribes have now forsaken and by forsaking have lost Christ have lost Religion and have lost themselves And here is a kind of an Antichristian faction now risen in the world before Christs appearing The very foundation of this revolt of the Tribes was laid in the blood of Adoram Rehoboam seeketh to reduce the people with a strong hand whom with a gentle he would not retain PSAL. II. WITH the Story of the Apostacy of the ten Tribes read the second Psalm which was prophetically made by David Act. 4. 25. upon this revolt and rebellion and this is the first aim and intent of it though in a second and more full it hits upon the greater rebellion which this but typified and that is Judahs despising and crucifying the Lord of life being indeed exhibited as Israel despiseth him here being promised And as the Psalmist had touched in the first Psalm upon the fall of Adam who miscarried by walking in the counsel of the ungodly the Serpent and the seduced woman and had shewed a way how to withstand and escape such counsellings namely by meditation and delight in the Law of the Lord. So doth he in this Psalm touch upon the fall of the ten Tribes and how they miscarried by casting away the cords of obligation which God had tied them in to the throne of David and he giveth admonition to them to be wiser and adviseth both them and the generation that put the Lord to death and all ages to come To kiss the Son by a loving and submissive obedience as 1 Sam. 10. 1. and so to escape the wrath to come Matth. 3. when the Lords anger should be kindled and destroy the people that had been his destroyers 2 CHRON. XI From ver 5. to the end of the Chapter REhoboam fortifieth divers Cities Rehoboam 2 Ieroboam 2 Division 2 in Judah and Benjamin Rehoboam 3
Father who was properly called Absolom is called Uriel which hath very near affinity in signification with Ner and Esâbaal men of the stock and family of Saul Although Abijah and Judah were very wicked yet God in this quarrel owneth them for the Kingdom of Davids sake which he had setled and for Religions sake which was extant and in practice at Jerusalem though much corruption mingled with it Abijah recovereth Bethel of Jeroboam 2 Chron. 13. 19. but destroyed not the Idolatry there for which it may be God shortned his reign and days 2 CHRON. XIII all JEROBOAM warreth with World 3047 Abijah 1 Ieroboam 18 Division 18 Abijah continually he bringeth Abijah 2 Ieroboam 10 Division 19 800000 men into the field to fight for Idolatry but half so many of Judah slay 500000 of them 1 KING XV. ver 9. to ver 16. 1 CHRON. XIV ver 1 2. World 3049 Abijah 3 Asa. 1 Ieroboam 20 Division 20 AS A reigneth in the twentieth of Jeroboam and by this it is apparent that the three years of the reign of Abijah are counted only current World 3050 Asa. 2 AS A doth uprightly in the sight of the Lord though he were educated and brought up by his Idolatrous grandmother Ieroboam 21 Nadab 1 Division 21 Maacah and therefore she said to be his mother 1 King 15. ver 10. World 3051 Asa. 3 Ieroboam 22 Nadab 2 Division 22 BAASHA who began to reign this year proved a desperate enemy to Asa but seven years Asa was quiet from him Baasha 1 for Baasha coming to the Kingdom by a Conspiracy against the King must needs have some time and pains to settle and confirm himself in it and so his imployment at home about this business giveth Asa rest and respite a long time The land was quiet in his days ten years 2 Chron. 14. 1. that is the three years of the beginning of his own Reign before Baasha was King and seven years of the Reign of Baasha 1 KING XV. verse 25. to 32. JEROBOAM is rid of his World 3049 Abijah 3 Asa. 1 Ieroboam 20 Division 20 scourge Abijah He liveth and dieth in his Idolatry and so do all the Kings of Israel after him And herein are they and the Kingdom of the ten Tribes like the Papacy revolters from and opposers of the true Religion NADAB reigneth in the World 3050 Asa. 2 second year of Asa even while his Father Jeroboam is alive Ieroboam 21 Nadab 1 Division 21 1 King 15. 25. for God smote Jeroboam with some sad diseases that he could not rule the Kingdom 2 Chron. 13. 20. World 3051 Asa. 3 Ieroboam 22 Nadab 2 Division 22 BAASHA slayeth Nadab and reigneth in the third of Asa 1 King 15. 28. Baasha 1 He destroyeth Jeroboams House Jeroboam himself is alive this year and if he escaped the sword of Baasha yet died he not long before that Sword destroyed his family Jeroboam was so broken by Abijah when he lost his five hundred thousand men that neither he nor Nadab could recover it to disturb Asa in the beginning of his raign nor could Baasha do it for his imployments at home in the beginning of his 2 CHRON. XIV vers 3. to the end And XV. all Asa. 4 Baasha 2 Division 23 ASA in his years of peace Asa. 5 Baasha 3 Division 24 reformeth and buildeth Asa. 6 Baasha 4 Division 25 and fortifieth and listeth an Army Asa. 7 Baasha 5 Division 26 out of Judah and Benjamin of five hundred thousand and eighty thousand men and groweth Asa. 8 Baasha 6 Division 27 strong and prospereth for Asa. 9 Baasha 7 Baasha 8 Division 28 he and the people sought the Asa. 10 Baasha 9 Division 29 Division 30 Lord. World 3059 Asa. 11 Baasha 10 Division 31 Asa and Baasha fall to wars after Asa. 12 Baasha 11 Division 32 ten years quiet and these Asa. 13 wars continue while they two live together 1 King 15. 16 32. World 3062 Asa. 14 Baasha 12 Division 33 Asa destroyeth a million of Cushites World 3063 Asa. 15 Baasha 13 Division 34 At Pentecost this fifteenth of Asa 2 Chron. 15. 10. he maketh a thorow Reformation upon the Council of Azariah a Prophet and the people enter into a Covenant and an Oath to destroy those that would not leave their Idols to seek God This Oath un-Queens the Kings Grandmother for her Idolatry past she must dye if she do the like again In the Story of the Reformation wrought by Asa it is said that ãâã ãâã ãâã ãâã ãâã 1 Kings 15. 12. He took away the Sodomites or the men that prostituted themselves to Sodomy and the women that kept brothel houses against a plain and express Law Deut. 23. 17. These Sodomites seem to have been some remnant of the Canaanites that were left in the Land and that followed the Canaanitish filthiness not any remnant of the City Sodome but called Sodomites because they followed the abomination that City In 2 King 23. 7. there is mention of Sodomites houses that were by the House of the Lord. Probably houses of Jebusites that stood near to the Mount of the House of the Lord for that Mount was purchased from Ornan the King of the Jebusites King there when David conquered Jerusalem 1 KING XV. ver 27 28 29 30 32 33 34. Asa. 4 Baasha 2 Division 23 BAASHA the son of Ahijah Asa. 5 Baasha 3 Division 24 performeth against the Asa. 6 Baasha 4 Division 25 house of Jeroboam what the Prophet Asa. 7 Baasha 5 Division 26 Ahijah had denounced against it yet forsaketh he not Asa. 8 Baasha 6 Division 27 that Idolatry of Jeroboam for Asa. 9 Baasha 7 Division 28 which he himself had been raised an Asa. 10 Baasha 8 Division 29 instrument to destroy that Asa. 10 Baasha 9 Division 30 House World 3059 Asa. 11 Baasha 10 Division 31 Baasha now setled in his Kingdom Asa. 12 Baasha 11 Division 32 beginneth to bussle and to disturb Asa with inroads upon his Country World 3062 Asa. 14 Baasha 12 Division 33 He seeth the special assistance World 3063 Asa. 15 Baasha 13 Division 34 of God to Asa against the Cushites yet will he still be an Enemy to him 1 KING XV. ver 16. to ver 23. World 3065 Asa. 16 Baasha 14 Division 35 ASA bringeth dedicate things Asa. 17 Baasha 15 Division 36 into the Temple This seventeenth year of Asaes reign is called the six and thirtieth year of his Kingdom 2 Chron. 15. 19. And there was no war more unto the five and thirtieth year of Asaes Kingdom And 2 Chron. 16. 1. In the six and thirtieth year of Asaes Kingdom Baasha King of Israel came up The Hebrew word ãâã ãâã ãâã ãâã ãâã is not to be understood of the time of Asaes reign but the Kingdom of Asa distinct from the Kingdom of Israel That it cannot be understood of the time of Asaes reign appears by this because Baasha was dead many years before the six and thirtieth year of Asaes reign
came For if Baasha began to reign in the third year of Asa and reigned but four and twenty years as 1 King 15. 33. asserteth then was Baasha dead nine full years before the six and thirtieth year of Asa came and therefore he could not then possibly come up against Judah for he was rotten in his grave But it is thus to be understood that in the six and thirtieth year of Asaes Kingdom that is of the Kingdom of Judah since the revolt of the ten tribes Baasha came up against that Kingdom and warred against it the Kingdom that God would not have to be fought against Now as Jeroboam had made the division which had now continued six and thirty years viz. 17 of Rehoboam 3 of Abijah and 16 of Asa so doth Baasha go about now to confirm that division for he setteth on to build and Garrison Ramah that he might stop all entercourse betwixt Israel and Judah and therefore the Holy Ghost reckoneth the time of this act of Baasha by a computation from the first division And he calls it the Kingdom of Asa the rather also because he had lately confirmed and established it to himself as far as it was possible for him to do namely by a Reformation and a Covenant But now doth Asa exceeding ill for he relieth upon an arm of flesh the King of Syria he hireth him with dedicate things which himself had dedicated but a year or two before he bringeth a forraign enemy in to the Land of Israel and imprisoned the Prophet that reproved him for it Here is the first Captivity of any Israelites and Dan the place of the golden Calf falleth under the sword Because Asa leaned upon the King of Syria therefore was the King of Syria escaped out of his hand 2 Chron. 16. 7. for the Syrian was in league with Baasha and had Asa let him alone he had sided with Baasha and Asa if he had relied on God had conquered Israel and the Syrian both but now he had lost that victory over Syria by seeking thereunto for help 2 CHRON. XVI ver 1. to ver 7. World 3065 Asa. 16 Baasha 14 Division 35 BENHADAD son of Tabrimmon Asa. 17 Baasha 15 Division 36 now King of Syria Baasha cometh up against Judah and beginneth to build and to fortifie Ramah which was a frontier upon the very skirt of Ephraim towards Benjamin and Judah 2 CHRON. XVI vers 7. to vers 11. Asa 18 Baasha 16 Division 37 ASA upon this reliance upon Asa 19 Baasha 17 Division 38 Syria declineth excee-dingly Asa 20 Baasha 18 Division 39 from his former goodness Asa 21 Baasha 19 Division 40 for he grows not only harsh to Asa 22 Baasha 20 Division 41 the Prophet Hanani that reproved Asa 23 Baasha 21 Division 42 him but he also began to Asa 24 Baasha 22 Division 43 use harshness and to tyrannize Asa 25 Baasha 23 Division 44 over his Subjects and for this his alteration he is in continual Baasha 24 wars and troubles World 3074 Asa 26 Elah 1 Division 45 Asa seeth an end of his great Enemy World 3075 Asa 27 Elah 2 Omri 1 Division 46 Baasha and the ruine of that family as he had seen the ruine of the family of Jeroboam 1 KINGS XVI vers 1. to vers 23. Asa 18 Baasha 16 Division 37 AS Hanani the Seer reproved Asa 19 Baasha 17 Division 38 Asa for his reliance Asa 20 Baasha 18 Division 39 upon Syria so Jehu the son of Asa 21 Baasha 19 Division 40 Hanani reproveth Baasha for his Asa 22 Baasha 20 Division 41 Idolatry and threatneth destruction Asa 23 Baasha 21 Division 42 to him and to his family Asa 24 Baasha 22 Division 43 and the same fate is denounced Asa 25 Baasha 23 Division 44 to his house that had befallen the Baasha 24 house of Jeroboam World 3074 Asa 26 Elah 1 Division 45 ELAH reigneth in the of Asa 1 King 16. 8. World 3075 Asa 27 Elah 2 Omri 1 Division 46 OMRI reigneth having slaign Zimri who had slain Elah This is a year of great turbulency in the State of Israel Elah a drunkard of Ephraim is slain by Zimri and Baasha's house is utterly destroyed with him Zimri reigneth at Tirzah but Omri is made King in the Camp at Gibbethon In that very place had Baasha gotten the Kingdom by the slaughter of Nadah five and twenty years ago 1 King 15. 27. a siege being there then as it is now Omri besiegeth Zimri in Tirzah and Zimri destroyeth himself and the Kings Pallace together Then there is another competition and war betwixt Omri and Tibni which continueth till the thirty first year of Asa 1 King 16. 23. And then Tibni is overthrown and Omri becometh sole and intire King Howbeit in the account that the Scripture giveth of Omri's raign saying That he raigned twelve years The beginning of these years is to be taken from the death of Zimri which was in the seven and twentieth of Asa 1 King 16. 15. Therefore whereas it is said in vers 23. That in the one and thirtieth year of Asa King of Judah began Omri to raign over Israel twelve years it is to be understood that his whole raign from the death of Zimri was twelve years which expired in the eight and thirtieth of Asa ver 29. but that the first year of his sole and single Government was Asa's thirty first 2 CHRON. XVI ver 11 12 13 14. World 3076 Asa 28 Omri 2 Division 47 ASA seeth now a third change Asa 29 Omri 3 Division 48 in the Kingdom of Israel Asa 30 Omri 4 Division 49 first the family of Jeroboam then Asa 31 Omri 5 Division 50 of Baasha now of Omri Thus Asa 32 Omri 6 Division 51 speedily doth Idolatry root Families Asa 33 Omri 7 Division 52 out and thus little stability Asa 34 Omri 8 Division 53 is there with those that forsake Asa 35 Omri 9 Division 54 God Athaliah a spawn of Asa 36 Omri 10 Division 55 this last family setteth hard in Asa 37 Omri 11 Division 56 time to bring in the like ruine and confusion into the royal stock Omri 12 of Judah that is now in Israel when she goeth about to destroy the Kings Seed Ahab 1 ASA falleth diseased of Ahab 2 the Gout and seeketh too much to Asa 38 the Physitians 2 Chron. 16. 12. World 3086 Asa 39 Division 57 His name ãâã ãâã ãâã ãâã ãâã signifieth a Physitian World 3087 Ahab 3 Division 58 in the Chaldee Tongue Asa 40 Division 59 Asa still diseased in his feet 1 KING XXII Vers. 41 42 43. World 3089 Asa 41 Ahab 1 Ahab 4 Division 60 JEHOSHAPHAT reigneth upon his fathers death in the fourth year of Ahab 2 Ahab 5 Division 61 Ahab 2 King 22. 41 42 c. and walketh uprightly before the Lord and prospereth 1 KINGS XVI vers 23. to the end World 3076 Asa 28 Omri 2 Division 47 FROM this second of Omri Asa 29 Omri 3 Division 48 42 years are reckoned to
Asa 30 Omri 4 Division 49 Ahaziah 2 Chron. 22. 2. of which Asa 31 Omri 5 Division 50 when we come there Asa 32 Omri 6 Division 51 In the one and thirtieth year of Asa 33 Omri 7 Division 52 Asa Tibni is conquered and Asa 34 Omri 8 Division 53 Omri is sole King He reigneth Asa 35 Omri 9 Division 54 six years in Tirzah and then removeth Asa 36 Omri 10 Division 55 to Samaria which he had Asa 37 Omri 11 Division 56 built for Zimri had fired the Omri 12 Kings Palace at Tirza Omri is more wicked then any that went before him he maketh cursed Statutes Mich. 6. 16. Ahab 1 AHAB reigneth in the 38 Ahab 2 year of Asa 1 King 16. 29. and Asa 38 doth more wickedly then his father World 3086 Asa 39 Division 57 Omri had done He bringeth World 3087 Ahab 3 Division 58 in the Sidonian Idoll Baal into Asa 40 Division 59 request in Israel and addeth that Idolatry to the Idolatry with the golden Calves He had married a Sidonian woman Jezabell an Idolatress a Murdress World 3089 Asa 41 Ahab 1 Ahab 4 Division 60 a Witch and an Whore and it is no wonder if Ahab grew to a height of wickedness indeed Ahab 2 Ahab 5 Division 61 when he had such a father as Omri to bring him up and such a wife as Jezabell to lye in his bosom 2 CHRON. XVII all World 3091 Ahab 3 Ahab 6 Division 62 JEHOSHAPHAT in Ahab 4 Ahab 7 Division 63 the third year sendeth Ahab 5 Ahab 8 Division 64 Priests Princes and Levites Ahab 6 Ahab 9 Division 65 to teach the Law He hath Ahab 7 Ahab 10 Division 66 great tribute from the Philistims Ahab 8 Ahab 11 Division 67 and Arabians hath Ahab 9 Ahab 12 Division 68 eleven hundred thousand and Ahab 10 Ahab 13 Division 69 sixty thousand fighting men Ahab 11 Ahab 14 Division 70 and is a terror to all that were round about him But hath already made affinity with Ahab and married his Ahab 12 Ahab 15 Division 71 Son JORAM to Athaliah Ahab 13 Ahab 16 Division 72 Ahabs Daughter see Ahab 14 Ahab 17 Division 73 2 Kings 8. 18. and 11. 1. Ahab 15 Ahab 18 Division 74 for Ahazia Son to Joram Ahab 16 Ahab 19 Division 75 and Athaliah was born in the eighth year of Jehosaphats reign See 2 Kings 8. 26. 1 King 22. ver 44. to 50. World 3105 Ahab 17 Ahab 20 Ahaziah 1 Division 76 1. JORAM the son of Jehoshaphat reigneth Observe these Texts 1 King 2â 51. Ahaziah the Son of Ahab began to raign over Israel in Samaria in the seventeenth year of Jehoshaphat King of Judah and reigneth two years And 2 King 1. 17. And Ahaziah died according to the word of the Lord which Elijah had spoken and Jehoram reigned in his stead in the second year of Jehoram son of Jehoshaphat King of Judah And 2 King 3. 1. Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat King of Judah By these Scriptures it is most plain that both Joram the son of Jehoshaphat and Ahaziah the son of Ahab began to reign in the seventeenth of Jehoshaphat I shall not need to make the collection it is so conspicuous in the Text for who seeth not in them that Jehoshaphats eighteenth when Joram the son of Ahab beginneth to reign is called The second year of Joram the son of Jehoshaphat Now Jehoshaphats reign was not yet expired by eight or nine years for this was in his seventeenth year and he reigned five and twenty 1 King 22. 42. Nor was Ahabs reign expired by two or three years for this was in his twentieth year and he reigned two and twenty 1 King 16. 29. But the reason that both their sons came into their thrones thus in their life time and both in this same year was because the fathers Jehoshaphat and Ahab were both ingaged in the war against the Syrians about Ramoth Gilead and while they were providing for it and carrying it on they made their sons Viceroyes and set them to reign in their stead while they were absent or imployed about that expedition we shall have occasion to observe the like of Joram the son of Jehoshaphat again afterward 1 KING XVI ver 30. to the end World 3091 Ahab 3 Ahab 6 Division 62 AHAB doth abominably Ahab 4 Ahab 7 Division 63 buildeth a Chappel and Ahab 5 Ahab 8 Division 64 an Altar to Baal in Samaria In Ahab 6 Ahab 9 Division 65 his days Hiel a man of the family Ahab 7 Ahab 10 Division 66 of Rahab living now in Bethel Ahab 8 Ahab 11 Division 67 seeing Canaanitish Idolatry Ahab 9 Ahab 12 Division 68 and Canaanitish manners come Ahab 10 Ahab 13 Division 69 on so fast he is imboldned to set Ahab 11 Ahab 14 Division 70 on to build Jericho again to make it a Canaanitish City but his eldest Son is slain in laying the foundation and his youngest son in setting up the Gates according to the curse of Joshua denounced upon such an undertaking above five hundred and thirty years before 1 King 17 18 19. In the degenerate and most wicked times of Ahab appeared the glorious piety and Prophetick spirit of Elias a seasonable reformer when times were come to the very worst He was of Jabesh Gilead he shutteth up Heaven that there is no rain for three years and six months till Baalites be destroyed and then there is rain enough He is fed by birds of prey he feedeth the Sareptane widow and becometh the first Prophet of the Gentiles He raiseth her dead Child destroyeth hundreds of false Prophets bringeth fire from Heaven and rain ere long after it Fasteth forty days and forty nights seeth the Lord where Moses had seen him accuseth Israel to him Is appointed to anoint Hazael King of Syria who should plague Israel for their Idolatry and to anoint Jehu King of Israel who should destroy the house of incorrigible Ahab and to anoint Elisha a Prophet in his stead to go on with the reformation that he had begun John Baptist was a second Elias a man in a hairy garment and leather girdle 2 King 1. 8. Matth. 3. 4. of a powerful and operative Ministry and a great reformer in corrupt times 1 KING XX XXI XXII vers 51 52 53. Ahab 12 Ahab 15 Division 71 AHAB two years together Ahab 13 Ahab 16 Division 72 hath two great Victories Ahab 14 Ahab 17 Division 73 over the Syrians but letting Ahab 15 Ahab 18 Division 74 Benhadad go he undoeth himself Ahab 16 Ahab 19 Division 75 compare the case of Saul about Agag King of Amalek 1 Sam. 15. Ahab murdereth Naboth for his Vineyard World 3105 Ahab 17 Ahab 20 Ahaziah 1 Division 76 AHAZIAH the Son of Ahab reigneth 1 KING XXII to Verse 50. and 2 CHRON. XVIII all World 3106 Ahab 18 Ahab 21 Ahaziah 2 Iehoram 1 Division 77 JEHOSHAPHAT and Ahab are now together in
the expedition against the Syrians about Ramoth Gilead this was one of the Cities of refuge Josh. 20. 8. and that consideration World 3107 Ahab 19 Ahab 22 Iehoram 2 Division 78 might ingage Jehoshaphat in this business the rather because that was a concernment of his Kingdom as well as of the Kingdom of Israel 2 KING I. all World 3106 Ahab 18 Ahab 21 Ahaziah 2 Iehoram 1 Division 77 AHAZIAH falling through a grate as he was walking on his leads catcheth his death and Jehoram his Brother succeedeth him twelve year 2 Kings 3. 1. World 3107 Ahab 19 Ahab 22 Iehoram 2 Division 78 AHAB slain at Ramoth Gilead and now as Saul sparing the Amalakites was slain by an Amalakite so Ahab sparing the Syrians is slain by them Perdere quos vult Deus dementat otherwise might Ahab have taken cautions enough for meddling in this war he had not only the warning of Micaiah the son of Imlah when he is setting forward 1 King 22. 28. nor only the guilt of Naboths blood and his own Idolatry nor only the terrible threatnings of Eliah denounced against him but he might read how hainously he had sinned in sparing Benhadad and the Syrians and accordingly might expect vengeance by the Syrians as the Prophet had told him by what the Lord had demonstrated about that matter He had called the Syrian King the man of his curse ãâã ãâã ãâã ãâã ãâã 1 King 20. 42. he had therefore given Ahab two great victories over him he had not only cast down the wall of Aphek Jerecho like to make the City undefensible of the Syrians that were fled thither but had slain 27000 with the fall of it he had slain a man with a Lion as 1 King 13. 24. which refused to forward and to help to set on an admonition to him yet seeing all these things he would not see for as he had sold himself to sin so had the Lord sold him to destruction It is somewhat observable that this murderer of Naboth and sparer of Benhadad is slain at a City of refuge by Benhadads Army and by a shot made at random Compare Deut. 19. 4. His son Ahaziah dyes before him by a fatal fall inquires at the Devil when he is sick as Saul at a Witch loseth one hundred men by fire from Heaven and dieth childless Here begins vengeance on Ahabs house Compare Jeroboams twenty two years and his son Nadabs two years and their reigning together with Ahabs twenty two and Ahaziahs two These last times of Ahab the Text gives us account to reckon thus Three years he is about the business of Ramoth viz. his 20 21 22. three years before he is without war with Syria 1 King 22. 1. viz. his 19 18 17. In this space of time he murders Naboth the year before them viz. his 16. He hath great victory over Syria slayeth 100000 men and taketh Benhadad And the year before that he hath another victory over them viz. in his fifteenth 2 CHRON. XIX XX. Iehoshaphat 20 Iehoram 3 Division 79 JEHOSHAPHAT reformeth his Kingdom and setteth up Judges throughout the Land World 3109 Iehoshaphat 21 Iehoram 4 Division 80 Jehoshaphat hath a miraculous victory against Moab Ammon ãâã ãâã ãâã ãâã ãâã and the inhabitants of Mount Seir that lay upon Animon borders for the rest of Edom rebelled not yet See 2 King 8. 20. These people are elswhere called ãâã ãâã ãâã ãâã ãâã Maonites Judg. 10. 12. or Mehunims 2 Chron. 26. 7. and so should they be expressed in 1 Chron. 4. 41. And these written by name came in the days of Hezckiah King of Judah and smote their Tents and the Maonites that were found there The LXX renders it well there ãâã ãâã ãâã ãâã ãâã And they are called ãâã ãâã ãâã ãâã ãâã here and 2 Chron. 26. 8. either by inversion of the word ãâã ãâã ãâã ãâã ãâã into ãâã ãâã ãâã ãâã ãâã which kind of thing is very common in Scripture as Heres and Serah Josh. 24. 30. compared with Judg. 2. 9. Beta and Tibath Compare 2 Sam. 8. 8. with 1 Chron. 18. 8. Eliam and Ammiel 2 Sam. 11. 3. compared with 1 Chron. 3. 5. and abundance more that might be alleadged or because of their mixture with the Ammonites in their habitation as Midianites and Ishmaelites are all one Gen. 37. And observe how roundly the Text comes off with this inversion and how clearly it argues this cohabitation 2 Chron. 26. 7 8. And God helped Uzziah against the ãâã ãâã ãâã ãâã ãâã Mahunims and the ãâã ãâã ãâã ãâã ãâã Ammonites gave gifts to Uzziah This company that came against Jehoshaphat is said to come from beyond the Sea from Syria ver 2. now this Sea was the dead Sea as it appeareth by the words immediately following and behold they be in Hazazan-Tamar which is Engedi which lay upon the Southern point of the dead Sea Now neither that place nor these mens Country were in Syria but that in Canaan and their Country in Arabia and therefore when it said they came from Syria it is to be understood they came in the King of Syrias quarrel and upon his war which he now raised upon Jehoshaphat to be avenged on him for taking part with Ahab at Ramoth Gilead 2 KING III. 1 2 3 4 5. Iehoshaphat 20 Iehoram 3 Division 79 JEHORAM destroyed Baal out of Samaria but continueth Jeroboams golden Calves Moab rebelleth and so he loseth World 3109 Iehoshaphat 21 Iehoram 4 Division 80 a great Tribute It is like that Ahab conquered Moab when he conquered Benhadad and the two and thirty Kings with him and that the King of Moab was one of those Kings 2 CHRON. XXI ver 1 2 3 4. World 3110 Iehoshaphat 22 Iehoram 1 Iehoram 5 Division 81 JEHORAM or Joram the Son of Jehoshaphat made Viceroy again for so it is plain 2 King 8. 16. In the fift year of Joram son of Ahab King of Israel Jehoshaphat being then King of Judah Jehoram the Son of Jehosaphat King of Judah began his reign and reigned eight years in Jerusalem Now this was upon Jehoshaphats going with Joram King of Israel to war against Moab 2 King 3. 7. 9. For as Jehoshaphat when he went with Ahab to Ramoth Gilead made Joram then King in his stead till he came again as was observed before so doth he now when he goeth with Joram Ahabs son against Moab but Jehoshaphat doth never sit in the throne again for observe 1. that whereas it is said Joram reigned eight years in Jerusalem they are reckoned from this beginning as it appeareth by 2 King 8. 25. where they are ended in the twelfth of Joram the son of Ahab 2. That Jehoshaphat is called The King of Israel 2 Chron. 21. 2. for his affinity and society which Ahab and Joram the Kings of Israel had undone him and when he would not take warning upon his first miscarriage in that kind 2 Chron. 19. 2. he is sorely punished upon a
Iehu 5 Division 93 self reigned six years she had Athaliah 6 Iehu 6 Division 94 sons of her own by some other man whom she desireth to promote 2 Chron. 24. 7. 2 KINGS IX to vers 30. World 3118 Athaliah 1 Iehu 1 Division 89 JEHU the son of Jehoshaphat Athaliah 2 Iehu 2 Division 90 anointed for the destruction Athaliah 3 Iehu 3 Division 91 of Ahabs house reigneth twenty Athaliah 4 Iehu 4 Division 92 eight years He is anointed Athaliah 5 Iehu 5 Division 93 by Elisha's servant at Elisha's appointment Athaliah 6 Iehu 6 Division 94 read Chap. 9. ver 4. that So the young man even the servant of the Prophet went c. He is anointed at Ramoth Gilead where Ahab had received his death and Jehoram his son lately some wounds He slayeth Jehoram with his own hand and causeth the death of Ahaziah King of Judah also This man is sometime called Jeho-achaz with part of the name Jehovah set before his name as 2 Chron. 21. 17. 25. 17. sometime Achaz-jahu with part of that name Jehovah set after as 2 Chron. 22. 2. and sometime Azariah 2 Chron. 22. 6. The relation of the manner of his death in the Books of Kings and Chronicles is exceeding different and accordingly the understanding of it exceeding difficult 2 King 9. 27. it is said that when Ahaziah saw the death of Jehoram King of Israel he fled by the way of the garden and Jehu followed after him and said Smite him also in the Chariot in the going up to Gur which is beside Ibleam and he fled to Megiddo and died there But in 2 Chron. 22. 8 9. it is said That when Jehu was executing Judgment upon the house of Ahab and found the Princes of Judah even the sons of the brethren of Ahaziah that ministred to Ahaziah he slew them And he sought Ahaziah and they caught him for he was hid in Samaria and brought him to Jehu and slew him Now the current of the Story at large is thus Jehu slayeth Joram in the field of Jezreel as Ahaziah and Joram were together Ahaziah seeing this flees and gets into Samariah and hides himself there Jehu marcheth to Jezreel and maketh Jezabel Dogs meat From thence he sendeth to Samaria for the heads of Ahabs children and posterity which are brought him by night and shewed by him to the people in the morning Then he marcheth to Samaria and by the way slayeth Ahaziahs kinsmen forty two men findeth Jehonadab the father of the Rechabites Coming into Samaria he maketh search for Ahaziah they find him hid bring him to Jehu he commands to carry him up towards Gur by Ibleam and there to slay him it may be his father Joram had slain his brethren there as Ahab had done Naboth in Jezreel they do so smite him there in his Chariot and his Charioter driveth away to Megiddo before he dies The Story in the Book of Kings is taken up short and laid with the Story of the death of Jehoram that the end of both the Kings may be taken up together but the Book of Chronicles shews the order 2 KING XI from vers 4. to end and 12. 1 2 3. 2 CHRON. XXIII XXIV to ver 4. World 3124 Ioash 1 Iehu 7 Division 95 JOASH anointed by his Ioash 2 Iehu 8 Division 96 Uncle Jehojada and reigneth Ioash 3 Iehu 9 Division 97 forty years Good Jehojada Ioash 4 Iehu 10 Division 98 bringeth him to the Crown Ioash 5 Iehu 11 Division 99 and the people into Covenant Ioash 6 Iehu 12 Division 100 c. The Priests and Levites Ioash 7 Iehu 13 Division 101 had the chief hand in the Coronation Ioash 8 Iehu 14 Division 102 They are thus distinguished Ioash 9 Iehu 15 Division 103 2 King 11. 4. ãâã ãâã ãâã ãâã ãâã Ioash 10 Iehu 16 Division 104 for so it is written Meajoth Ioash 11 Iehu 17 Division 105 Captains of hundreds ãâã ãâã ãâã ãâã ãâã Ioash 12 Iehu 18 Division 106 and ãâã ãâã ãâã ãâã ãâã Priests and Levites Ioash 13 Iehu 19 Division 107 The Priests called ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã as the Hebrews give it because they were the chief or of the higher rank and the Levites called ãâã ãâã ãâã ãâã ãâã or men of the Ioash 14 Iehu 20 Division 108 guard because they were the Ioash 15 Iehu 21 Division 109 Warders in the Temple Joash Ioash 16 Iehu 22 Division 110 hath two wives of Jehojada's Ioash 17 Iehu 23 Division 111 providing for him Jezabel the Ioash 18 Iehu 24 Division 112 wife of Ahab and Athaliah the Ioash 19 Iehu 25 Division 113 wife of Joram had caused all Ioash 20 Iehu 26 Division 114 this mischief in Israel and Judah Ioash 21 Iehu 27 Division 115 and therefore the good High Priest provideth that this King World 3145 Ioash 22 Iehu 28 Division 116 miscarry not by such a match 2 KING X. from vers 30. to end World 3124 Ioash 1 Iehu 7 Division 95 JEHU followed the Ioash 2 Iehu 8 Division 96 Idolatry of Jeroboam the golden Ioash 3 Iehu 9 Division 97 Calves though he had destroyed Ioash 4 Iehu 10 Division 98 Baal the Idol of Ahab Hazael Ioash 5 Iehu 11 Division 99 cuts Israel short beyond Ioash 6 Iehu 12 Division 100 Jordan and destroyeth the Reubenites Ioash 7 Iehu 13 Division 101 Gadites and Manassites Ioash 8 Iehu 14 Division 102 there Elisha with tears had Ioash 9 Iehu 15 Division 103 told what mischief and misery Ioash 10 Iehu 16 Division 104 he should work to Israel which Ioash 11 Iehu 17 Division 105 he now beginneth to act and Ioash 12 Iehu 18 Division 106 goeth on to perfect in the days Ioash 13 Iehu 19 Division 107 of Jehoahaz the son of Jehu Jehu hath a promise of his sons sitting on his throne even to the fourth generation ãâã ãâã ãâã ãâã ãâã i. e. ãâã ãâã ãâã ãâã ãâã Ioash 14 Iehu 20 Division 108 Omries house had stood four Ioash 15 Iehu 21 Division 109 successions Omri Ahab Ahaziah Ioash 16 Iehu 22 Division 110 and Joram The four Ioash 17 Iehu 23 Division 111 successions of Jehues sons were Ioash 18 Iehu 24 Division 112 Jehoahaz Jehoash Jeroboam and Ioash 19 Iehu 25 Division 113 Zachariah But between the Ioash 20 Iehu 26 Division 114 reign of Jeroboam and Zachariah Ioash 21 Iehu 27 Division 115 there was a long interregnum or space between as we shall observe when we come there World 3145 Ioash 22 Iehu 28 Division 116 Jehu dieth 2 KING XII from vers 4. to end And 2 CHRON. XXIV from vers 4. to end And 2 KING XIV 1 2. World 3146 Ioash 23 Jehoahaz 1 Division 117 JOASH taketh course for the Ioash 24 Jehoahaz 2 Division 118 repairing of the Temple Ioash 25 Jehoahaz 3 Division 119 and he keepeth close to Religion Ioash 26 Jehoahaz 4 Division 120 all the time that Jehojada Ioash 27 Jehoahaz 5 Division 121 lived but when he was dead Ioash 28
Jehoahaz 6 Division 122 he forgetteth God and forsaketh Ioash 29 Jehoahaz 7 Division 123 his Temple and he and Ioash 30 Jehoahaz 8 Division 124 Judah betake themselves to Ioash 31 Jehoahaz 9 Division 125 open Idolatry for which wrath Ioash 32 Jehoahaz 10 Division 126 cometh upon them And to Ioash 33 Jehoahaz 11 Division 127 make their measure full they slay Zachariah a Priest and Prophet between the Temple and the Altar Ioash 34 Jehoahaz 12 Division 128 Zachariah stoned in the Temple Ioash 35 Ioash 36 Ioash 37 Jehoahaz 13 Jehoahaz 14 Jehoahaz 15 Division 129 Division 130 Division 131 Hazael invadeth Judah World 3163 Ioash 38 Amaziah 1 Jehoahaz 16 Iehoash 1 Division 132 Amaziah reigneth twenty Ioash 39 Amaziah 2 Jehoahaz 17 Iehoash 2 Division 133 nine years 2 King 14. 1 2. World 3163 Ioash 40 Amaziah 3 Iehoash 3 Iehoash 4 Division 134 Joash sâain by his servants Here it is apparent that Amaziah reigned three years before his fathers death and the reason was because of his fathers sore diseasedness which made him unable to manage the Kingdom 2 Chron. 24. 25. Jehoash also reigned three years before his fathers death for he grew valiant and victorious against the Syrians and thereupon he is made Viceroy in his fathers life time 2 KING XIII all World 3146 Ioash 23 Jehoahaz 1 Division 117 JEHOAHAZ the son of Ioash 24 Jehoahaz 2 Division 118 Jehu reigned 17 years and Ioash 25 Jehoahaz 3 Division 119 doth wickedly following Jeroboams Ioash 26 Jehoahaz 4 Division 120 Calves Hazael oppresseth Ioash 27 Jehoahaz 5 Division 121 Israel and continueth that Ioash 28 Jehoahaz 6 Division 122 misery that he had begun in the Ioash 29 Jehoahaz 7 Division 123 time of Jehu He had invaded Ioash 30 Jehoahaz 8 Division 124 and destroyed Israel beyond Ioash 31 Jehoahaz 9 Division 125 Jordan And threshed Gilead with Ioash 32 Jehoahaz 10 Division 126 threshing instruments of iron as Ioash 33 Jehoahaz 11 Division 127 Amos 1. 3. and now he cometh on this side Jordan and falleth upon Israel there and taketh Gath of the Philistims and setteth Ioash 34 Jehoahaz 12 Division 128 himself against Jerusalem Ioash 35 Jehoahaz 13 Division 129 He is hired by King Joash with the Ioash 36 Jehoahaz 14 Division 130 dedicate things of the Temple Ioash 37 Jehoahaz 15 Division 131 to depart but yet he doth Joash no small mischief World 3163 Ioash 38 Amaziah 1 Jehoahaz 16 Iehoash 1 Division 132 Jehoash reigneth 16 years Ioash 39 Amaziah 2 Jehoahaz 17 Iehoash 2 Division 133 2 King 13. 10. and proveth a World 3163 Ioash 40 Amaziah 3 Iehoash 3 Division 134 deliverer and Saviour against Iehoash 4 Syria for this is he that is spoken of in 2 King 13. 5. 2 KING XIV from ver 3. to ver 19. 2 CHRON. XXV to ver 27. Amaziah 4 Iehoash 5 Division 135 AMAZIAH slayeth the Amaziah 5 Iehoash 6 Division 136 murderers of his father Amaziah 6 Iehoash 7 Division 137 hireth 100000 of Israel against Amaziah 7 Iehoash 8 Division 138 Edom they dismissed plunder Amaziah 8 Iehoash 9 Division 139 Judah and slay 3000 men Amaziah 9 Iehoash 10 Division 140 2 Chron. 25. 13. Amaziah conquereth Amaziah 10 Iehoash 11 Division 141 Edom but is overcome Amaziah 11 Iehoash 12 Division 142 by their Idols He is miserably Amaziah 12 Iehoash 13 Division 143 beaten by Jehoash King of Israel Amaziah 13 Iehoash 14 Division 144 and Jerusalem plundered and a Amaziah 14 Iehoash 15 Division 145 great deal of the wall of it Amaziah 15 Iehoash 16 Division 146 broken down namely on that side of the City that looked towards Samaria World 3176 Amaziah 16 Ierob 1 Ierob 2 Division 147 AMAZIAH liveth fifteen Amaziah 17 Ierob 3 Division 148 years current after Jehoash Amaziah 18 Ierob 4 Division 149 his death 2 Chron. 25. 25. Amaziah 19 Ierob 5 Division 150 ãâã ãâã ãâã ãâã ãâã Amaziah 20 Ierob 6 Division 151 2 Chron. 25. 27. And from the Amaziah 21 Ierob 7 Division 152 time that he departed from the Amaziah 22 Ierob 8 Division 153 Lord the hearts of his Subjects Amaziah 23 Ierob 9 Division 154 departed from him and they Amaziah 24 Ierob 10 Division 155 began to conspire against him Amaziah 25 Ierob 11 Division 156 and the conspiracy grew so Amaziah 26 Ierob 12 Division 157 strong that they forced him at last to flee from Jerusalem to Lachish for his safety this was but a little before his death for it seemeth Amaziah 4 Iehoash 5 Division 135 IN the time of Jehoash his Amaziah 5 Iehoash 6 Division 136 reign Elisha dieth and his Amaziah 6 Iehoash 7 Division 137 dead bones raise a dead man Amaziah 7 Iehoash 8 Division 138 Hazael the King of Syria dieth Amaziah 8 Iehoash 9 Division 139 also in the time of Jehoash Amaziah 9 Iehoash 10 Division 140 and Benhadad his Son reigneth Amaziah 10 Iehoash 11 Division 141 in his stead Him Jehoash beateth Amaziah 11 Iehoash 12 Division 142 three times and restoreth Amaziah 12 Iehoash 13 Division 143 Cities to Israel which he had Amaziah 13 Iehoash 14 Division 144 taken from them in the time of Amaziah 14 Iehoash 15 Division 145 Jehoachaz when he had sorely Amaziah 15 Iehoash 16 Division 146 conquered both without and within Jordan 2 KING XIV ver 23 24 25 26 27. World 3176 Amaziah 16 Ierob 1 Ierob 2 Division 147 JEROBOAM reigneth Amaziah 17 Ierob 3 Division 148 41 years and walketh Amaziah 18 Ierob 4 Division 149 in the Idolatry of Jeroboam Amaziah 19 Ierob 5 Division 150 in the first yet is he victorious Amaziah 20 Ierob 6 Division 151 exceedingly and prosecutes Amaziah 21 Ierob 7 Division 152 his father Joash his Amaziah 22 Ierob 8 Division 153 wars and victories with very Amaziah 23 Ierob 9 Division 154 good success For the Lord Amaziah 24 Ierob 10 Division 155 pittied Israel and would not Amaziah 25 Ierob 11 Division 156 yet destroy them Jeroboam Amaziah 26 Ierob 12 Division 157 restoreth all the land of the two Tribes and half Tribe beyond Jordan which Hazael had taken in the time of 2 KING XIV ver 19 20. 2 Chron. 25. 27 28. Amaziah 27 Ierob 13 Division 158 by the Text that they sent Amaziah 28 Ierob 14 Division 159 presently after him thither to âlay World 3189 Amaziah 29 Ierob 15 Division 160 him Amaziah is slain at Lachish Amaziah 1 Ierob 16 Division 161 At his death his son and heir Amaziah 2 Ierob 17 Division 162 apparent Uzziah or Azariah is Amaziah 3 Ierob 18 Division 163 but four years old for he is Amaziah 4 Ierob 19 Division 164 but sixteen in Jeroboams twenty Amaziah 5 Ierob 20 Division 165 seventh 2 King 15. 1 2. Amaziah 6 Amaziah 7 Ierob 21 Division 166 therefore the throne is empty Amaziah 8 Ierob 22 Division 167 eleven years and the rule is Amaziah 9 Ierob 23 Division 168 managed by some as
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 ãâã ãâã ãâã ãâã ãâã 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
should see too much of the true Religion there but that Ahaz might shew himself a worshipper of strange gods as well as the King These sad times and this expedition the Prophet speaketh of in that tenth Chapter but in the eleventh and twelfth he again comforts the house of David with the vertue of the anointing or with the operation of the promise to the Throne of David that his lamp should not go quite out till the Branch of the root of Jesse should bud and a King from thence should bear rule over all Nations And in Chap. 13. 14. he Prophesieth against the Kingdom of Babilon which indeed was but now newly sprung that this stock of Jesse should out-wear both Assyria and it and that the anointing or decree that God had made concerning Davids everlasting Throne should be their ruine that strove against it 2 KINGS XVIII ver 1. 2 3. 2 CHRON. XXIX World 3281 Ahaz 14 Hezekiah 1 Hoshea 3 Division 252 HEZEKIAH reigneth in the third year of Hoshea and so first it is evident that he reigned in his fathers life time for if Hoshea began in the twelfth of Ahaz as he did 2 King 17. 1. and Hezekiah began in the third of Hoshea as he did 2 King 18. 1. then doth it follow inevitably that Hezekiah began his Reign in the fourteenth of Ahaz and said to reign sixteen years 2 King 16. 2. The reason of this is also resolved out of that observation before about Shalmanezers first expedition against Samaria and his then expedition against Jerusalem for he had subdued and deposed Ahaz and made him to become as a private man and set up Hezekiah on the Throne in his stead whom God had reserved for the benefit of his people and for an instrument of much glory to himself out of the bloody sacrifices of Ahaz to Molech and out of the massacring hand of the enemy that slew some of his sons See 2 Chron. 28. 3. 7. It is said in 2 King 18. 7. That Hezekiah rebelled against the King of Assyria and served him not intimating that he had been under the Assyrian homage but he would bear it no longer and that in time provoked Sennacherib against him Secondly Observe how very young Ahaz was when he begat Hezekiah He was twenty years old when he began to reign 2 King 16. 2. and in the fifteenth year of his reign his son Hezekiah begins to reign being then five and twenty years old current 2 King 18. 2. and so was born when Ahaz was but ten years old the like not to be parallelled again in all the Scripture unless it was in the very young age of Judah when he begat his eldest son Er Gen. 38. World 3281 Ahaz 14 Hezekiah 1 Hoshea 3 Division 252 HOSHEA reigneth wickedly but not so wickedly as the Kings of Israel had done that had been before him This is remarkable that the last King of all that succession should be the best and yet under him the Kingdom destroyed 2 CHRON. XXIX XXX XXXI World 3282 Ahaz 15 Hezekiah 1 Hoshea 4 Division 253 HEZEKIAHS first year properly and so is it reckoned 2 King 18. 9. 10. for his fourth year is said to be Hosheas seventh and his sixth Hosheas 9. For though the beginning of his reign was somewhat coincident with the third of Hoshea yet was it but a little time and that year was soon out therefore the Holy Ghost doth tell us when it was that he began his reign at the very first namely in Hosheas third yet he rather counteth the beginning of his first year from the first day of a new year and from his entring upon the work of reformation then from the other date Hezekiah upon the first day of the year beginneth to cleanse the house of the Lord and even in the life time of Ahaz casteth out those defilements that Ahaz had brought into the Temple in eighty and eight days the Priests do cleanse the house and the Court and by Sacrifices they make a new Dedication In the second Month they appoint and keep the Passover and Hezekiah and the Princes send throughout all the ten Tribes to invite them to come in to the true Religion this overture of reconciliation to God and to the house of David they have now before they be destroyed some of them imbrace it come and eat the Passover but not purified yet by Hezekiahs prayer all goes well with them The people departing from this Passover go abroad through the land and break down Idols not only in Judah but also in divers places of the Country of the ten Tribes Hezekiah at Jerusalem restoreth the Priests to their courses and the Tithes to the Priests In this purging and cleansing of the Temple which Hezekiah performed in the beginning of his reign it may well be supposed that that Copy of Solomons Proverbs was found mentioned Prov. 25. 1. and was transcribed by some of Hezekiahs servants out of the old Manuscript which it is like was much soiled and spotted with time and neglect 2 KING XVII ver 3. World 3282 Ahaz 15 Hezekiah 1 Hoshea 4 Division 253 HOSHEA after his subjection to the King of Assyria and receiving his Crown from him yet revolteth and relieth upon the King of Egypt Thus did the ten Tribes trust in Egypt before their captiving and so likewise did Judah before her captivity as they had both trusted on Assyria 2 KING XVI vers 19 20. 2 CHRON. XXVIII ver 26 27. World 3283 Ahaz 16 Hezekiah 2 Hoshea 5 Division 254 AHAZ dieth having lived a good while a deposed King and having seen his Son depose the Idolatry that he had erected World 3283 Ahaz 16 Hezekiah 2 Hoshea 5 Division 254 EGypt becomes a broken Reed to Israel they lean upon it but it does pierce their hand and not support them ESAY XIV from vers 28. to the end IN the year that Ahaz died Esaiah prophesieth against the Philistims that whereas Uzziah had been a Serpent to them and had bitten them sore as 2 Chron. 26. 6. but when he was dead they insulted over Ahaz 2 Chron. 28. 18. that now Hezekiah should prove a Cockatrice to them and smite them again as it came to pass 2 King 18. 8. That God would first bring upon them a famine and then Hezekiahs sword and finally a Northern power that should utterly dissolve them But that the terrible Messengers of the Assyrian Nation that should come against Jerusalem as Rabshakeh and Rabsaris c. should receive this answer That God hath founded Zion and the poor of his people should trust in it and the Assyrian should not prevail against it HOSEA VII VIII IX X XI XII XIII XIV ABOUT this time were all these Chapters of Hosea delivered as may be collected by these three observations 1. The common and constant speech that the Prophet maketh to Ephraim in them sheweth that these things were spoken to the ten Tribes before they were captived whose Captivity
a good space of time So that this first Miracle of turning Water into Wine was about the middle of our November or little further The Jews marriages were fixed to certain days of the week For a Virgin was to be married on the fourth day of the week and a widow on the fifth Talm. in chetub cap. 1. The reason why is not pertinent to produce here Now if this marriage at Cana were of a Virgin and on the fourth day of the week or our Wednesday then Christs first shewing himself to John and his Disciples at Jordan was on the first day of the week afterward the Christian Sabbath These Marriage Feasts they held to be commanded and thereupon they have this Maxime It is not fit for the Scholars of the wise to eat at Feasts but only at the Feasts commanded as those of espousals and of marriages Maym. in Deah cap. 5. At the Passeover it is half a year since Christ was baptized and thenceforward he hath three years to live which John reckoneth by three Passeovers more viz. Joh. 5. 1. 6. 4. 18. 28. In this first half year he had gone through his forty days temptation had gathered some disciples and had perambulated Galilee At Jerusalem at the Passeover in the face of all the People he acted in the evidence of the great Prophet and purgeth his own Temple as Mal. 3. 1 3. doth many Miracles knoweth the false hearts of many and trusteth not himself with them He found in the Temple those that sold Oxen and Sheep ver 14. For some illustration to this passage take a Story in Tal. Jerus in Jom tobh fol. 61. col 3. One day Baba ben Bota came into the Temple Court and found it solitary or destitute that is not having any beasts there for sacrifice He saith Desolate be their houses who have desolated the house of our God What did he He sent and fetched in three thousand sheep of the sheep of Kedar and searched them whether they were without blemish and brought them into the mountain of the house or the utmost Court the place where Christ found Sheep and Oxen at this time and saith My brethren the house of Israel whosoever will bring a burnt-offering let him bring it whosoever will bring a peace-offering let him bring it Among other things that Jesus did for the purging of his Temple it is said He poured out the changers money and overthrew the Tables ãâã ãâã ãâã ãâã ãâã and so again Matth. 21. 12. Maym. in Shekalim cap. 1. It is an affirmative Precept of the Law that every Israelite pay yearly half a sheckel yea even the poor that lives on alms is bound to this either begging so much money that he may give it or selling his coat to get so much Talm. in Shekalim cap. 1 c. On the first day of the month Adar proclamation was made about this half shekel that they should get it ready On the fifteenth day of that month the Collectors sat in every City for the receiving of it and as yet they forced none to pay But on the five and twentieth day they began to sit in the Temple this was some eighteen or nineteen days before the Passeover and then they forced men to pay and if any refused they distrained They sat with two Chests before them into the one of which they put the money of the present year and into the other the money that should have been paid the year before Every one must have half a shekel to pay for himself Therefore when he brought a shekel to change for two half shekels he was to pay ãâã ãâã ãâã ãâã ãâã some profit to the changer And when a shekel was brought for two there was a double profit to be paid for the change SECTION XIV JOHN Chap. III. All the Chapter Nicodemus The Disciples baptize in the Name of Iesus BEfore our Saviours departure from Jerusalem Nicodemus one of the Judges of the great Sanhedrin cometh to him and becometh his Disciple for we cannot so properly look for a Member of that great Council in any place as at Jerusalem He had observed in his Miracles the dawning of the days of Messias or the Kingdom of Heaven but having but gross and erronious apprehensions concerning the Kingdom of Heaven or of the state of those days as was the general mistake of the Nation he is rectified about that matter and is taught the great Doctrines of regeneration and believing in Christ Christ teaching regeneration by the Spirit and Water exalteth Baptism and closely calleth to Nicodemus to be baptized The Talmudick Records make mention of a Nicodemus in these times who had to do about waters to provide sufficient for the People to drink at the Festivals He is taught against the great misprision of the Nation that Messias should be a redeemer of the Gentiles as well as the Jews The Jews in their common language did title the Gentiles ãâã ãâã ãâã ãâã ãâã The Nations of the World The Earth they divided into ãâã ãâã ãâã ãâã ãâã The Land of Israel and out of the Land and the People they parted into ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã Israel and the Nations of the World The New Testament which follows their common Language exceeding much useth both these expressions very often whereby to signifie the Gentiles sometimes calling them those that are without and sometimes the world Nicodemus very readily understood the word in this common sense when Christ says God so loved the world that he gave his Son And he very well perceived that Christ contradicted in these his words their common and uncharitable error which held that the Messias should be a redeemer only to Israel and those Gentiles only that should be proselyted to their Judaisme but as for the rest of the Heathen he should confound and destroy them Examples of this their proud and uncharitableness might be produced by multitudes let these two or three suffice The Jerus Talm. in Taanith fol. 64. col 1. speaking of the coming of Messias saith and produceth these words Isa. 21. 12. The morning cometh and also the night It shall be the morning to Israel but night to the Nations of the world Midr. Till on Psal. 2. The threshing is come the straw they cast into the fire the chaff into the wind but preserve the wheat in the floor and every one that sees it takes it and kisses it ãâã ãâã ãâã ãâã ãâã So the Nations of the world say the world was made for our sakes but Israel say to them Is it not written But the people shall be as the burning of the Lime-kilne but Israel in the time to come ãâã ãâã ãâã ãâã ãâã an expression whereby they commonly mean the times of the Messias shall be left only as it is said The Lord shall lead him alone and there shall be with him no strange god Baal turim on Num 24. 8. on those words He
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. ãâã ãâã ãâã ãâã ãâã 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
2. 14. 2 Thess. 1. 4. gave the Apostle just occasion whilest he was present with them to discourse with them and to inform them concerning the condition and carriage and end of that Nation that they might be setled and resolved to bear all whatsoever they should suffer from that accursed people and generation and here he taketh up the same discourse again for their further establishment Besides outward molestation and affliction of their bodies there were false teachers that troubled their minds and especially with these two puzzles 1. To make them to doubt what became of them that died in the faith and profession of Jesus for whereas the Apostle handles the matter of the resurrection in the former Epistle Chap. 4. 14. I cannot suppose that he doth it to them as to men of the Sadducee opinion denying the resurrection or as to men that had never heard of the resurrection before for all the Jews set the Sadduces aside did assuredly believe it but because that the opposers of the Gospel had buzzed to them their lost condition after death for their revolting from the Jewish Religion and becoming Apostates as they reputed it to the Gospel The tenth Chapter of the Treatise Sanhedrin that names certain sorts of people that must not inherit the world to come gives us good cause to suppose that this was no small terror that those envious opposers would perplex the minds of those withal who had forsaken the Jewish Religion and betaken themselves to the profession of Christ. The Talmudick place cited speaketh thus All Israel hath a share in the world to come as it is said Thy people shall all of them be righteous But these have no share in the world to come He that saith The resurrection is not taught in the Law and that the Law is not from God and Epicurus Now by Epicurus they mean not luxurious ones as the word Epicure is commonly used by us but as the Gemara explains it there ãâã ãâã ãâã ãâã ãâã One that despiseth their Doctors and elsewhere they yoke it with ãâã ãâã ãâã ãâã ãâã Apostates ãâã ãâã ãâã ãâã ãâã Apostates and Epicures Rosh hashanah per. 1. and so they brought all that started from the vain doctrine of their traditionaries under this title and under that terror of having no share in the world to come 2. They went about to perplex the mind of these converts with urging how near the day of the Lord was The Scripture and the Apostle had spoken of the day of the Lords coming when he should come to take vengeance of the Jewish Nation for their wickedness and unbelief and these would terrific this Church with inculcating the nearness of it pretending for this partly revelation and partly the words or writing of the Apostle The aim in this terror was to amaze the new believers and to puzzle them about what to hold and what to do in that sad time which they pretended was ready to fall upon their heads The Apostle resolves that there was some good space of time to be before for there was to be a falling away and the man of sin to be revealed The phrase The man of sin and child of perdition is plainly taken from that place Isa. 11. 4. With the breath of his lips he shall slay the wicked one and the Apostle makes it clear that he referreth to that place by using the very words of the Prophet at ver 8. Whom the Lord shall consume with the breath of his mouth The Jews put an Emphasis upon that word in the Prophet The wicked one as it appeareth by the Chaldee Paraphrast who hath uttered it ãâã ãâã ãâã ãâã ãâã He shall destroy the wicked Roman And so the Apostle puts an Emphasis upon it and translates it the Man of sin And in that Christ is introduced in the Prophet as having a special quarrel and vengeance against him he is called the son of perdition or he that is so certainly and remarkably to be destroyed It is true this meaneth the Roman as the Chaldee and our Protestant Divines by the warrant of John in the Revelation do interpret it but in the first place and sense it meaneth the Jewish Nation which proved Antichrist as well as Rome ever did and as far as Rome ever did and before Rome ever did and as long and longer then Rome hath yet done As Jews and Rome joyned in the murder of Christ so are they joyned in this character of Antichrist but the Jews to be understood first See ver 7. the mystery of iniquity was already working when the Apostle wrote this Epistle which cannot possibly be understood but of the Jewish Nation and so it is explained again and again 1 John 2. 18. 4. 3. 2 Joh. v. 7 c. The several characters that the Apostle gives of the Man of sin agree most throughly to that generation and Nation and so the Scripture plainly applies them to it 1. There was a falling away in that Nation of multitudes that had imbraced the Gospel See Matth. 24. 12. Christ foretelling it and Paul from thence 1 Tim. 4. 1. by the later times that he there speaks of meaning the last days of Jerusalem and the Jewish state as the phrase is used in that sense abundantly Such apostacy may be observed hinted in the Epistle to the Galatians to the Hebrews Colossians Rev. 2. 4. 2 Tim. 1. 15 and to spare more observe the conclusion of that Parable Matth. 12. 43 44 45. So shall it be with this wicked generation The Devil once cast out of it by the Gospel but returned by their Apostacy 2. How this Nation was the ãâã ãâã ãâã ãâã ãâã the great opposer of the Gospel needeth no instance to any that hath read the New Testament And he that reads the Jewish Records shall find evidence enough of it of which we have given some brief account at Acts Chap. 13. 3. ãâã ãâã ãâã ãâã ãâã Which exalts himself against every thing that is called God or worshipped were it ãâã ãâã ãâã ãâã ãâã Against God it were most true to the very letter their Scribes in the Temple of God it self sitting and setting up their traditions above the commands of God Matth. 15. 6. But how they exalted themselves against every thing called God or the Magistracy and those that were set over them we may observe in such passages as these 2 Pet. 2. 10. They despise government c. Jude v. 8. They despise dominion and speak evil of dignities c. and in their own stories to endless examples 4. As for the fourth mark mentioned vers 9. namely his coming after the working of Satan with all Magical power and delusion our Saviour had foretold it of that generation Matth. 24. 24. compared with vers 34. of that Chapter and it is abundantly asserted by Scripture by Josephus and other of their own Writers as we have given some examples before Now what the Apostle meaneth when he
the first Chap. 1. 17. That in the Gospel is revealed the Righteousness of God justifying as in the Law was revealed his righteousness or justice condemning and that from faith of immediate innixion upon God as was Adams before his fall and as was that which the Jews owned in God to faith in the righteousness of another namely Christ. This way of justification he proveth first by shewing how far all men both by nature and action are from possibility of being justified of or by themselves which he cleareth by the horrid sinfulness of the Heathen Chap. 1. a large proof of which might be read at Rome at that very instant and little less sinfulness of the Jews though they had the Law Chap. 2. 3. and therefore concludeth Chap. 3. 30. that God justifieth the circumcision by faith and not by works as they stood upon it and the uncircumcision through faith for all their works that had been so abominable and that seemed so contrary to justification In Chap. 4. he taketh up the example of Abraham whom the Jews reputed most highly justified by his works for they had this saying of him ãâã ãâã ãâã ãâã ãâã Abraham performed all the Law every whit but he proveth that he found nothing by his own works but by believing he found all In Chap. 5. he proves the imputation of Christs righteousness for Justification by the parallel of the imputation of Adams sin for condemnation Not at all intending to assert that as many as were condemned by Adam were freed from that condemnation by the death of Christ but purposely and only to prove the one imputation by the other It was a strange doctrine in the ears of a Jew to hear of being justified by the righteousness of another therefore he proves it by the like mens being condemned for and by the unrighteousness of another Two close couched passages clear what he aimeth at The first is in ver 12. ãâã ãâã ãâã ãâã ãâã c. Wherefore as by one man sin entred into the World c. The word ãâã ãâã ãâã ãâã ãâã As properly requireth a So to follow it as you may observe it doth in ver 15. 18 19. but here there is no such thing expressed therefore it is so to be understood and the Apostles words to be construed to this sense Wherefore it is or the case is here as it was in Adam as by one man sin entred into the World c. there imputation so here The second is ver 18. in the Original verbatim thus As by the transgression of one upon all men to condemnation so by the righteousness of one upon all men to justification of life What upon all men Our Translation hath added some words to clear the sense but the shortness of the Apostles style doth better clear his intent namely to intimate imputation as speaking to this purpose As by the transgression of one there was that that redounded to all to condemnation so by the righteousness of one there is that that redoundeth to all to justification of life And to clear that he meaneth not that all that were condemned by Adams Fall were redeemed by Christ he at once sheweth the descent of Original sin and the descent of it for all the death and righteousness of Christ Quae tamen profuerunt antequam fuerunt Ver. 13. For till the Law sin was in the World but sin is not imputed where there is no Law Nevertheless death reigned from Adam to Moses By what Law was sin sin and did death reign when the Law was not yet given Namely by that Law that was given to Adam and he brake the guilt of which violation descends to all Having to the end of the fifth Chapter stated and proved Justification by faith in Chap 6 7 8. he speaks of the state of persons justified which though they be not without sin yet their state compared with Adams even whilst he was sinless it is far better then his He invested in a created finite changeable humane righteousness they in the righteousness of God uncreate infinite unchangeable He having the principles of his holiness and righteousness in his own nature they theirs conveyed from Christ He having neither Christ nor the Spirit but left to himself and his natural purity they having both See Chap. 8. 1 2 9 10 c. At the nineteenth verse of Chap. 8. he begins upon the second mystery that he hath to treat upon the calling of the Gentiles whom he calls ãâã ãâã ãâã ãâã ãâã The whole Creation or Every Creature by which title they also are called Mark 16. 15. Colos. 1. 23. and he shews how they were subject to vanity of Idolatry and the delusions of the devil but must in time be delivered from this bondage for which deliverance they now groaned and not they only but they of the Jews also which had received the first-fruits of the Spirit longed for their coming in waiting for the adoption that is the redemption of their whole body for the Church of the Jews was but the child-like body and accordingly their Ordinances were according to child-like age of the Church but the stature of the fulness of Christs mystical Body was in the bringing in of the Gentiles Being to handle this great point of the Calling of the Gentiles and Rejection of the jews he begins at the bottom at the great doctrine of Predestination which he handles from ver 29. of Chap. 8. to Chap. 9. 24. and then he falls upon the other That Israel stumbled at Messias and fell seeking indeed after righteousness but not his but their own and that they are cast away but not all A remnant to be saved that belonged to the Election of Grace As it was in the time when the World was Heathen some of them that belonged to the Election came in and were proselyted to the worship of the true God so some of these while all the rest of their Nation lie in unbelief And in this unbelief must they lie till the fulness of the Gentiles be come in and then all Gods Israel is compleated The most that he salutes in the last Chapter appear to have been of the Jewish Nation and the most of them though now at Rome yet some time to have been of Pauls company and acquaintance in some other place The expulsion of the Jews out of Rome by Claudius Decree might very well bring many of them into his converse as well as it did Priscilla and Aquila whom he names first among them Epenetus was one of his own converts of Achaia Mary had bestowed much labour on him yet he hitherto had never been near Rome He that would dispute the point of the first planter of the Gospel at Rome might do well to make the first muster of his thoughts here And whereas the Apostle speaks of the faith of the Roman Church as spoken of throughout the World Chap. 1. ver 8. it is very questionable whether he
it must it doth make this difficulty which hath cost so much canvasing so easie as a thing needeth not to be more SECTION III. From the promise given to Abram upon his Father Terahs death to the delivery of the people of Israel out of Egypt and to the giving of the Law were 430 years Exod. 12. 40. Gal. 3. 17. THIS sum being joyned to that before of 2083. it maketh the world to be in the two thousand five hundred and thirteenth year of her age when Israel was delivered The delivery out of Egypt Anno mundi 2513. and the Law given This space of time of 430 years betwixt the promise and the Law the Divine Wisdom and Providence cast into two equal portions of 215 years before the peoples going down into Egypt and 215 years of their being there The former moyety was taken up in these parcels Five and twenty years betwixt the giving of the promise and the birth of Isaac compare Gen. 12. 4. with Gen. 21. 5. Sixty years betwixt the birth of Isaac and the birth of Jacob Gen. 25. 26. An hundred and thirty years betwixt the birth of Jacob and Israels going into Egypt Gen. 27. 9. The latter in these Ninety five years from their going into Egypt to the death of Levi. Forty years from the death of Levi to the birth of Moses Eighty years from the birth of Moses to their delivery SECTION IV. From the coming of Israel out of Egypt to the laying of the foundation of Solomons Temple were 480 years 1 King 6. 1. and seven years was it in building ver 38. SO that joyn these 487 that passed from the coming out of Egypt to the finishing of the Temple to the 2513 years of which age the world was when they came out of Solomons Temple finished Anno mundi 3000. Egypt and it will appear that Solomons Temple was finished exactly in the three thousandth year of the World This sum is made up of these many parcels Israel in the Wilderness 40 years Joshua ruled 17 years Othniel judged 40 years Judg. 3. 11. Ehud judged 80 years Judg. 3. 30. Deborah c. 40 years Judg. 5. 31. Gideon 40 years Judg. 8. 28. Abimelech 3 years Judg. 9. 22. Tolah 23 years Judg. 10. 2. Jair 22 years Judg. 10. 3. Jephtah 6 years Judg. 12. 7. Ibsan 7 years Judg. 12. 9. Elon Judged 10 years Judg. 12. 11. Abdon 8 years Judg. 12. 14. Sampson 20 years Judg. 15. 20. 16. 31. Eli 40 years 1 Sam. 4. 18. Samuel and Saul 40 years Acts 13. 21. David 40 years 1 King 2. 11. Solomon 4 years 1 King 6. 1. Total 480. Now among all these parcels there is no number that hath not a Text to warrant it but only the date of the Government of Joshua which yet cannot be doubted of to have been seventeen years seeing that so many years only are not specified by express Text of all the 480 mentioned 1 King 6. 1. And here also may the reader observe that the years that are mentioned in the book of Judges for years of Israels oppression as Judg. 3. 8 14. c. are not to be taken for a space of time distinct from the time of the Judges but included in the sum of their times Now it thus falling out as it is more then apparent that Solomons Temple was finished and perfected in the year of the world 3000. This belike hath helped to strengthen that Opinion that hath been taken up by some That as the World was six days in creating so shall it be six thousand years in continuance and then shall come the everlasting Sabbath And indeed the observation could not but please those that were pleased with this opinion for when they found that the first three thousand years of the World did end in the perfecting of the earthly Temple it would make them to conclude the bolder that the other three thousand should conclude in the consummation of the spiritual SECTION V. From the finishing of Solomons Temple to the falling away of the ten Tribes were 30 years FOR Solomon reigned 40 years 1 King 11. 42. and in the eleventh year of his reign The falling away of the ten Tribes Aâno mundi 3030. was the Temple finished 1 King 6. 38. And so count from that year to the expiration of his reign and the beginning of his son Rehoboam and it will appear easily that the falling away of the ten Tribes was 30 years after the Temple was finished and in the year of the World 3030. SECTION VI. From the falling away of the ten Tribes under Jeroboam to the captivity of Judah into Babylon were 390. THESE are thus reckoned in a gross sum by Ezekiel Chap. 4 5. I have laid upon thee the years of their iniquity according to the number of days three hundred and ninety days So shalt thou bear the iniquity of the house of Israel ver 6. And when thou hast accomplished them lie again on thy right side and thou shalt bear the iniquity of the house of Judah forty days I have appointed thee each day for a year Now these are not to be taken for two different and distinct sums as if it were 390 years from the falling away of the ten Tribes to the captiving of the ten Tribes and 40 years from thence to the captiving of Judah for it was but 200 years and a little above an half between the two first periods and above an hundred years between the two last but the forty years are to be reputed and counted within the 390 as the last years of them and marked out so singularly because of Judahs rebellion in and under so clear and powerful preaching of Jeremy who prophesied so long a time among them Now for the casting of these 390 years into parcels as the Books of Kings and Chronicles have done them the surest and clearest way is to make a Chronical table of the collateral Kingdoms of Judah and Israel while they last together from year to year as they will offer themselves to parallel one another In which course some considerable scruples will arise before the Student as he goeth along which unless he see and resolve he will never be able to make the account right and which unless he frame to himself such a Chronical table as is mentioned he will never see nor find out He will by the very Table as he goeth along see that sometimes the years are reckoned compleat as Rehoboams seventeen are counted 1 King 15. 1. Sometimes current as Abijams three 1 King 15. 1 2 9. and Elahs two 1 King 16. 8. But this will breed no difficulty since it is ordinary in Scripture thus variously to compute and since the drawing of his Table will every where shew him readily this variety But these things will he find of more obscurity and challenging more serious study and consideration First It is said that Jeroboam reigned two and twenty years 1 King 14. 20. and Nadab
Horeb or what else is but lost labour to make enquiry because we are sure we cannot find only this again is worth our thoughts to compare together the being of Moses in the mount with God and the being of Christ in a mount with Satan and the Lords shewing to Moses from an high mount all the Kingdoms of Canaan and saying All these will I give to the Children of Israel and the Devils shewing to Christ all the Kingdoms of the Earth and saying All these will I give thee c. § And sheweth him all the Kingdoms of the world Here are two things mainly considerable 1. The object represented to the eyes of Christ. And 2. the manner of Satans representing it The first the text expresseth to be all the Kingdoms of the world and the glory of them upon which if we come to ponder by weighing and considering the state of the world at this time it will appear that the object that the Devil presented Christ withall in this spectacle was Rome her Empire and glory For 1. That Empire is called by the very name of all the world Luke 2. 1. and the very same word that Luke useth to express it there he useth here ãâã ãâã ãâã ãâã ãâã there and ãâã ãâã ãâã ãâã ãâã here 2. Where was there any pomp or worldly glory to be seen any where upon all the earth at this time but what belonged to the Roman State nay where was there almost any Country or Kingdom but was within the compass and dominion of that Empire or where was there any power or rule as Luke uttereth it ãâã ãâã ãâã ãâã ãâã either comparable to the power and rule of that State or indeed where was there any power or rule that was not now under it The Roman stories that describe the State of Rome at these times do give an abundant account of her wealth pomp power revenues extent and largeness even to the amazement of the Reader they were all so vast and they do so commonly and familiarly call the Roman Empire the Empire of the whole world that scarce any thing is more ordinary among them Let but one be a tast of the rest and let us take up all in little in that prayer that Paterculus a man that lived in these very times makes in reference to Tiberins who was Emperour and Lord of this vast pomp and power at this very present in the conclusion of his Book Voto finiendum volumen fit Jupiter Capitoline Gradive Mars Vesta quicquid numinum hanc Romani Imperii molem in amplissimum terrarum orbis fastigium extulit destinate successores quam serissânos sed eos quorum cervices tam fortiter sustinendo terrarum orbis Imperio sufficiant quam hujus suffecisse sensimus 3. If Satan had claim and interest in any place state or pomp under heaven it was in Rome and her appurtenances and if those words of his which Luke hath added All this glory will I give thee for that is delivered to me and to whomsoever I will give it were true of any place it was true of this For first observe the characters and dechipherings of Rome as it is set out in Scripture and see whether it carry not the very image and superscription of the Dragon upon it In Numb 24. 24. the first place that it is pointed out it is doomed to eternal perdition for both Jews and even some Romanists themselves understand Rome by Chittim in that place In Isa. 11. 4. it is called The wicked one as the Chaldee Paraphrase there And Paul 2 Thes. 2. 8. do expound it The abominable armies Dan. 9. 27. The abomination of desolation Matth. 24. 15. The mother of fornications and abominations of the Earth Rev. 17. 5. c. Secondly observe that in it was met together all the cruelty bloodines and persecution that was in the four bestial Monarchies that were enemies to the Church before Christs first coming Dan. 7. compared with Rev. 13. And thirdly observe that this was the seat of Satan Rev. 13. 2. and that he gave his power and seat and authority to the beast of this City That this was as his special heritage and his heir apparent the singular seed of the Serpent Antichrist was to arise here And lastly observe that the Kingdom of Christ and the opposite kingdom of Antichrist were both now beginning and that now the Serpents head began to be in danger according to the prophecy so long ago Gen. 3. 15. Now after all these considerations may the Reader take up some such hints as these and enlarge them in his own thoughts according as he finds them fixing on his thoughts and worthy meditation 1. How probable it is that Satan when he maketh this offer to our Saviour doth intentionally point out this very Antichristian City and her glory 2. How much truer he speaketh than he commonly doth or is commonly observed to do here when he saith that all power was delivered to him and he might give it to whom he would 3. How he doth offer to seat Christ in the very throne of Antichrist and would perswade the singular seed of the woman to become the singular seed of the Serpent and his own heir placed by himself in his own seat 4. How by this cursed overture he would have stopped and stifled the Gospel in the very beginning and rise of it by choaking the great Preacher of it with all the power and pomp of the Roman State 5. How that he might prevent the breaking of his own head by the Kingdom of Christ he striketh at the very head of Christ tempting him with the glory of the Kingdom of Antichrist and would have him to do as Antichrist would do fall down and worship the Dragon 6. How Rome is laid by the Devil for a stumbling block in the way of the Gospel as soon as ever Christ appeareth towards the preaching of it 7. How when Satan cannot at the entrance of Gospel perswade Christ by all the pomp of Rome to do like Antichrist he setteth up Antichrist at Rome to be an enemy to the Gospel in all the continuance of it 8. Compare Christs refusal here with the Jews choice hereafter John 19. 13. Here he is offered to be the Caesar and Lord of the Roman Empire which he refuseth there he is refused and Caesar preferred before him Now for the resolution of the second Quaere viz. After what manner Satan represented this object before him these things may be considered I. That it is not possible that this was a real and a very representation of these things indeed for divers things do contradict it For first there is scarcely any mountain under Heaven from whence any one kingdom can be viewed over and if there were there is scarcely any eye under heaven that could view it And whereas the Devil brought Christ into an exceeding high mountain when he would shew him this spectacle it was rather to colour the
ãâã ãâã ãâã ãâã by the priviledge of their descent and extraction from Abraham Insomuch that even upon that account they doubt not to reckon ãâã ãâã ãâã ãâã ãâã That all Israel is to have share in the world to come Sanhedr ubi sup See Matth. 3. 9. John 8. 39. Act. 13 26. Now that fond reliance doth Christ oppose and confute in this speech and useth the very same method and matter of discourse with this Pharisee that John the Baptist doth with those that came to him Matth. 3. 9. to take him off from leaning on that broken staff and that whereas now he had spied some glimpse and dawning of the Kingdom of Heaven in the great and wondrous workings of Christ he should not think to slip into it and enjoy the happiness of it without more ado because he was an Israelite of the seed of Abraham for that earthly priviledge and pedegree and birth would not serve his turn but he must be born from above by a new and supernal birth or else he could not see the Kingdom of God And that Christ referreth to this their descent and birth of Abraham upon which they stood so much it is to be confirmed not only by comparing this his method of teaching with that of Johns but also by what is spoken by him in the sixth verse That which is born of the flesh is flesh It is true indeed that there were other principles in Nicodemus that had need to be met with a confutation as much as this as his reliance upon his own righteousness and legal performances and his gross conceptions about the Kingdom of Heaven but this was the first that lay in the way and which was first to be removed and upon which the other were not a little built and when this hath been spoken to in the beginning of Christs discourse he falls upon the other in the verses following Now whereas this construction of the words of Christ which makes them to face their reliance upon their birth of Abraham may seem to render them applicable only to the Jews and no nation else because they alone stood upon that priviledge it is easie to see by the rule of comparison how they reach to every man and woman under Heaven that desires to enter into the Kingdom of Heaven for if the Jews that had that priviledge and advantage of their birth yet in this matter were nothing at all priviledged and advantaged by it but must be born anew and from above much more must they be concluded under the necessity of a new birth that have not so much as that prerogative of birth at all but are of the root of the wild olive Vers. 4. How can a man be born being old Among that Nation they had this Maxim and Tradition ãâã ãâã ãâã ãâã ãâã That A Gentile that is Proselyted and a servant that is set free behold he is as a child new born for all the kindred which he had whilest he was a Heathen and a servant he now must know no more for his kindred Maym. in Issure biah per. 14. Compare 2 Cor. 5. 6. Here is a new birth in a kind of a sense with which it is likely Nicodemus was acquainted but it is but low terrene and carnal about earthly affinity and relations but to hear of a new birth from above is a doctrine so new and strange in his ears that even a child might have made a pertinent a reply upon it as doth this great Teacher of Israel They were so satisfied with their birth from Abraham that they never cared to hearken after other and they were so taken up with earthly rites that any other doctrine was but a paradox Vers. 5. Except a man be born of water and of the Spirit We first here meet with the question whether water and the Spirit in these words are to be taken distinctly for two several things or whether they mean but one and the same thing There be that hold this manner of speech to be but ãâã ãâã ãâã ãâã ãâã only one thing meant by two expressions and that the conjunction And is only exegetical and they give the sense of the clause thus Except a man be born of water that is of the Spirit which is compared to water But others and those not without good reason and those also not the least among the learned have made a clear distinction betwixt water and the Spirit and by water do understand Baptism Chemnitius pleads this distinction very earnestly and fully and concludes Tota Antiquitas semper simplicissime haec verba Christi de Baptismo intellexit that all Antiquity hath clearly understood these words of Christ concerning Baptism I shall only produce two or three of the ancients where I might produce a whole cloud of witnesses Chrysostome Hom. 24. in Johan so understands it and he makes this Paraphrase upon it ãâã ãâã ãâã ãâã ãâã c. I created man saith God whom he brings in so speaking of water and earth and the Creature became unprofitable and the vessel was mard I will no more create of water and earth but of water and the Spirit Cyrill Alexandrinus expounds the words so likewise and alludes the matter thus As man consists of two parts soul and body ãâã ãâã ãâã ãâã ãâã so will he need a twofold cure for his regeneration His spirit is sanctified by the Spirit and his body by the water sanctified or set apart And he follows it with this comparison As water in a caldron set to the fire receives the force of the fire so the water of Baptism by the Spirit is raised to a divine and ineffable vertue Augustine construes water here also for Baptism and addeth this gloss That as the bowels of the Mother do avail for the breeding of a child once for the natural birth so the bowels of the Church towards the spiritual birth every one to be once baptized I might be endless in alledging names and glosses upon this place and matter all holding Baptism to be here meant and some comparing the Water to the Mother and the Spirit to the Father in the new birth some paralleling betwixt our birth of water by the power of the Spirit and the birth of Christ of a Virgin by the vertue of the Holy Ghost And some making one allusion or comparison upon the matter and some another and all peremptorily concluding and that not without very good ground that Baptism must needs be here understood For 1. Christ was opening to Nicodemus in this answer what was obscure to him in his other words and if he intended but one thing by water and the Spirit he spake in obscurity still and did but explain one difficulty with another 2. In the like expression He will baptize with the Holy Ghost and with fire Matth. 3. 11. though there be a ãâã ãâã ãâã ãâã ãâã confessed and it be construed Baptizabit spiritu igneo yet was the fire there a visible
because of the cattel turned out there and Lebanon was a large hilly Country from ãâã ãâã ãâã ãâã ãâã To be white because of the snows that lay upon it so seemeth Aenon to mean a fountainous place or some compass of ground full of springs from ãâã ãâã ãâã ãâã ãâã a fountain And so the words there were many waters there may be construed as giving the Etymology of the word Aenon John was baptizing in Aenon a place so called because there were many waters there There is mention of Abel Majim or The plain of waters a part of Galilee 2 Chron. 16. 4. And such another manner of speech is that in 2 Chron. 20. 26. They assembled in the valley of Berachah for there they blessed the Lord i. e. the valley so called because they blessed the Lord there Now because this Text is commonly alledged for the proof of dipping in Baptism and the words Because there was much water expounded as giving the reason rather of his baptizing there than giving the Etymology of the word as that John could not baptize but where there was much water for the dipping of the many people that came unto him It may not be amisi a little to look upon the words with reference to such a construction and to examine first what was the manner of baptizing among the Jews before John Baptist came And secondly how far the Baptist did imitate them in their manner Concerning the first We observed upon the first Chapter of this Gospel of John at ver 25. that the rite of baptizing was in use amongst the Jews and for that very end that it is amongst us namely for admission of persons into the Church many years before the Gospel began to be preached or John Baptist appeared and this was shewed from the Jews one writings and testimonies though they be enemies to our baptism And now it may not be impertinent from the same Authors to give some account of the manner of the administration of that rite amongst them or in what manner they used to baptize Towards that we must first take up that traditional maxime mentioned by Maymony in Issure Biah per. 13. ãâã ãâã ãâã ãâã ãâã In such a gathering of waters as is fit for the washing of a woman from her separation there they baptize Proselytes Now the waters fit for such a washing they describe thus A man that had an issue was not purified but in a Fountain but a woman that had an issue and all other unclean persons or things were washed in a gathering of waters For this was the Law that in any waters that are gathered together thy wash in as it is said A gathering of waters even in any place Now it must be so that there be therein so much water as amounts to the washing of the whole body of a man at one dipping The wise men have measured this preportion to be a cubit square three cubits deep And this measure contained forty seabs of water Id. in Mikvaoth per. 1. 4. Talm. in Mikvaoth per. 2. 3. c. As for the manner of their washing it was thus ãâã ãâã ãâã ãâã ãâã Every one that was washed or baptized must dip his whole body as he was naked at one time And wheresoever in the Law washing of the flesh or washing of garments is spoken of it is no other than washing of the whole body For if a man shall wash himself all over the tip of his little finger only excepted he is yet in his uncleanness And if he be a man of much hair he must dip all the hair of his head for that is as his body And though they were in their cloaths yet their washing was good because the water went through them and they hindred it not Maym. ubi supr Now when there came a Proselyte or a Proselytess to be admitted into the Jews Church and Religion they enquired of them whether they entred not into that Religion for riches or preferment or fear And of a man they inquired whether he had not set his eyes upon some maid of Israel and of a woman whether she had not set her eyes upon some young man of Israel And if no such matter were found out then they acquainted them with the weight of the yoke of the Law and the labour of performing it If they saw that they came out of love to the Law they receive them as it is said When she saw that she was stedfastly minded to go with her then she left speaking unto her Ruth 1. 18. When they receive a proselyte of righteousness and have enquired of him and find none of the causes mentioned they say unto him What sawest thou that caused thee to become a Proselyte Knowest thou not that Israel is at this time poor and oppressed and many calamities are upon them If he say I know it I am one unworthy They receive him out of hand and acquaint him with the fundamentals of the Law namely the Unity of the Godhead and the prohibition of Idolatry and they are large in discourse upon his matter Then they rehearse to him some of the less and some of the greater commandments in the Law but they are not large upon that Then they do acquaint him with the fault of a mans gathering what he had left Deut. 24. 19. and the corner of the field Lev. 23. 22. and about the second tithing Also they acquaint him with the penalties of the Law saying thus to him Know that before thou comest into this Law if thou eatest fat thou wast not punished with cutting off and if thou didst prophane the Sabbath thou wast not punished with stoning but now after thou art proselyted if thou eatest fat thou must be punished with cutting off and if thou prophanest the Sabbath thou must be stoned And they add no more for they are not too punctual with him left cause him to start and decline from the good way to the bad For at the first they draw not a man but with gentle words as it is said With the cords of a man will I draw them Therefore as they acquaint him with the penalties of the commandment so they acquaint him with the reward thereof and shew him that by keeping of these commandments he shall obtain the life of the world to come and that there is no perfect righteous man but he that knoweth these commandments and doth them Moreover they say unto him Know thou that the world to come is not reserved but for the righteous that is for Israel And therefore though thou see Israel in affliction in this world yet there is good laid up for them for they cannot receive much in this world among the Nations lest their heart should be lifted up and so they err and spoil their reward in the world to come as it is said Jesurum waxed fat and kicked Nor doth the blessed God bring upon them much vengeance lest they should perish for all
skipping from Text to Text in the reading of the Prophets was for nothing else but to fetch in another place that spake in parallel or in clearing of the Text that they were in reading And so since we find Christ conforming in many other things to the custom of their Synagogues why may we not hold that he did the like in this which was a thing of profitable use He reading therefore upon this clause ãâã ãâã ãâã ãâã ãâã And to those that are bound opening opening for so the word is doubled and signifieth the largest and freest opening that may be why may we not conceive that he used the ãâã ãâã ãâã ãâã ãâã skipping to another Text in the same Prophet as it was ordinary for learned Readers in the Synagogues to do by which he might clear the sense of this doubled and remarkable word to its full extent The words that are here taken in are found in Esay 58. 6. one Syllable only changed in the Septuagint from the words used by the Evangelist Now by ãâã ãâã ãâã ãâã ãâã or bruised ones is to be understood bruised by calamity and misery in difference from broken hearted which was used before And so the very sense of the place in Esay and the use of the world in Deut. 28. 33. do make it apparent without more evidence Christ therefore setteth at liberty those that are bruised with outward calamities not only by delivering his people out of their troubles but by the sweet comforts of the Gospel inlarging their hearts though their persons be in straits Vers. 19. To preach the acceptable year of the Lord. This expression alludeth to the proclaiming of the year of Jubilee that welcome year to poor wretches that were in debt decay and servitude There have been some in ancient time that from this passage have concluded that Christ preached but one year from the beginning of his Ministery to his death which is a matter so apparently confuted in the Gospels that it is needless to stand about it If the allusion to the Jubilee year in the expression aim at any particular year Christs preaching it referreth to the year of his death which was not only a year of Jubilee in a spiritual sense because then there was redemption and restoring to a lost estate and out of servitude by his death but also it was a year of Jubilee in the literal and proper sense indeed The Jews have so jumbled the Jubilees in their writings and constructions and made them so fast and loose and it may be purposely to evade the clear answer of the Antitype to the Type in the death of Christ on a Jubilee year that they have left it at a careless and indifferent cast whether there were any Jubilees after a while or no. Assoon as the Tribes of Ruben Gad and Manasseth were captived say they the Jubilee ceased Siphri in Lev. 15. And Israel numbred seventeen Jubilees from their coming into the land to their going out and the year that they went out when the Temple was first destroyed was the going out of a seventh year of rest and it was the thirty sixth year of the Jubilee For the first Temple stood four hundred and ten years and when it was destroyed this counting ceased The second Temple stood four hundred and twenty years and on the seventh year from its building Ezra came up and from that year they began to count again and made the thirteenth year of the second Temple a year of rest and counted seven rests and hallowed the fiftieth year although there was no Jubilee under the second Temple The destruction of the second Temple was in the going out of a seventh year and it was the fifteenth year of the ninth Jubilee Maym. in Shemittah per. 10. Erachin per. 2. But God having appointed so full and sweet a resemblance of Christs redemption in this Type as a greater is scarcely to be found he did so carry on the chain and bracelet of Jubilees as I may so call them from the time that their accounting for did first begin that many of them were also made remarkable with some singular event beside their releasements and the last of them fell with the year of the death of the Redeemer as is accutely observed by the most learned Mr. Broughton who also produceth this confession of old Zohar or R. Simeon ben Jochai upon this matter ãâã ãâã ãâã ãâã ãâã The Divine Majesty will be to Israel in a Jubilee Freedom Redemption and sinisher of Sabbath But we need not to straiten this acceptable year of the Lord to that particular year of Christs death though that most eminently hath its share in the sense of it but it may also be understood of that time that was now begun of Messias his appearing and the publishing of the Gospel which preaching of the Gospel was so full and clear an answer and Antitype to the proclaiming of that year with the sound of the Trumpet that every one cannot but see it Zohar hath this application of that rite It is appointed saith he to blow the Trumpet at the Jubilee Now as at the blowing of the Trumpet at the Jubilee all servants went free ãâã ãâã ãâã ãâã ãâã So at the last redemption at the blowing of a Trumpet all Israel shall be gathered from the four sides of the world c. Zohar in Lev. 25. fol. 53. Vers. 20. And closing the Book he gave it to the Minister The Minister or ãâã ãâã ãâã ãâã ãâã here mentioned was the ãâã ãâã ãâã ãâã ãâã Angelus Ecclesiae of whom we have spoken before When they had done reading the Angelus Ecclesiae laid up the Book in its place again Maym. ubi supr Christs sitting down in the Pulpit when he had done reading whereas he should have come away to his seat in the Church did cause all the Synagogue to eye him and to expect what he would speak unto them It was the custom for the Teacher to sit as Mark 5. 1. Luke 5. 3. and so in their Divinity Schools ãâã ãâã ãâã ãâã ãâã The Doctor sate aloft and all his Scholars round about him in a circle that all might see him and hear his words c. At the first the Master sate and his Scholars stood but before the second Temple was destroyed it came into use that every Master taught his Scholars they also setting Id. in Talm. Torah per. 4. Which custom came up from the death of Gamaliel the old Pauls Master whereupon it was ordinarily said From the death of Rabban Gamaliel the old the glory of the Law ceased Jucasin fol. 53. Vers. 21. This day is this Scripture fulfilled in your ears c. Christ doth openly profess himself to be that person there foretold of by the Prophet and at large explaining the Text which he had read which explanation the Evangelist hath not recorded he declares himself who he was so evidently and graciously that even his own Townsmen who knew
to the Gospel of the Kingdom before he declares how near that Kingdom is to come Mark 1. vers 15. Saying The time is fulfilled Quest. 1. Why was it so long in the age of the world as that almost four thousand years of it were expired before Christ came and before the Kingdom of Heaven did appear Had it not been more agreeable to the end for which Christ came which was to save sinners and to call the Gentiles for him to have come sooner and nearer the time when sin began and the Gentiles were cast off than to suffer the one to grow so much and the other to perish so long ere he appeared Answ. Aquinas disputeth this point part 3. quest 1. Art 5. and he giveth these answers 1. It was not convenient that Christ should appear so very soon after sin was entred into the world because it was needful that man by the Law should first be taught to know his own estate and misery and to see the need he had of the great Physitian 2. Because it was needful that he that was the great Lord and Judge should have his harbengers and messengers to be sent before him as the Prophets were before he himself came other reasons he giveth but these two are of the greatest weight To which may be added 3. That the coming of Christ and preaching of the Gospel ââ it was the highest mercy that could be shewed to mankind so it was last to be shewââ¦s the last trial whereby the Lord would see what was in man and how he would inââ¦ain this greatest mercy God had tried the world before with divers trials the light of nature the promise of Christ a publick service a succession of Prophets c. for Israel to whom these things were allowed were as the Epitome of the world but all these things being abused there was but one trial more the Lord said I will send my son they will surely reverence my son c. Quest. 2. Why did Christ appear at that very time of the world rather than any other Answ. 1. As Christ came a deliverer from sin so he appeared when sin was at the highest so the Jews observe from Esa. 63. 5. for if ever it were at height in the world it was then Not only among the Gentiles the Romans the wicked and bloody Nation being now as high in all manner of impiety as they were in power but even among the Jews they having after all other their sins and killing of the Prophets even killed the Scriptures and the Word of God by their irreligious and accursed traditions It was not only seasonable but it was time for Christ to come to revive the Scriptures which were thus murdered 2. The Jews were now in as great bondage of greater than ever they had been both spiritually and bodily for they were not only inslaved in their souls by blind Teachers but their outward man was under the double bondage of the Romans and of Herod He of the posterity of cursed and hated Edom and they the great afflicter that had now laid that yoke upon the Nation that it must never come from under till Jerusalem be destroyed 3. The Antichristian Nation or that state that was to be the continual ãâã ãâã ãâã ãâã ãâã or opposer against the truth was now risen and the wisdom of God disposed that the Gospel and this enemy should rise together Now therefore when Christ thus began to declare himself the time was fulfilled 1 Which God from the foundation of the world had determined for this great occasion 2. Which all the Prophets did point out and foretel of the coming of the righteous one 3. Which the Jews themselves had in expectation 4. The last days were come to which the Prophets still pointed in their predictions concerning his appearing as Esa. 2. 2. Mic. 4. 1. c. namely the last days of Jerusalem for she was now come under the bondage of that Nation that was to be her ruine And 5. Elias Baptist was come and had run his course §. And the Kingdom of God is at hand Repent ye and believe the Gospel Matth. 4. vers 17. Repent ye for the Kingdom of Heaven is at hand 1. Both Christ and John the Baptist use this same doctrine and argumentation Matth. 3. 2. not only exhorting to repentance because of the necessity of the thing it self but also persuading it from this reason because The Kingdom of Heaven was at hand For 1. That was the peoples great expectation Luke 2. 25. 38. 19. 11. Mark 15. 43. And 2. It was their own opinion that their Redemption by Messias must be upon their repentance This point is disputed at large by the Gemarists in the Treatise Sanhedrin per. 10. and David Kimchi on Esay 59. 16. His words for he alleadgeth the words of the other are to this purpose And he saw that there was no man c. Behold we find in the Law this saying And thou shalt return unto the Lord thy God and shalt hearken to his voice And he saith also And the Lord thy God shall turn thy captivity and shall pity thee And so he saith likewise And from thence ye shall seek the Lord thy God and thou shalt find him if thou seek him with all thy heart and with all thy soul. Behold the gathering of their captivity shall be by the means of repentance Now whereas Esay saith And he saw that there was no man therefore his own arm brought Salvation c. And so likewise And I looked and there was none to help c. And he saith I have seen his ways And whereas Ezekiel saith Not for your sakes do I this O house of Israel c. And again I will bring you from among the people And yet again I will purge out from among you the rebels and them that transgress against me I will bring them out of the Country where they sojourn and they shall not enter into the land of Israel And also in the Law he saith I will remember for them the former Covenant c. It may seem that they come not forth upon their own goodness but upon the mercy of God and the goodness of their Fathers And also by the words of our Rabbins of blessed memory we find that they were intricated about this matter whether they should come forth by means of repentance or no. For they say thus Rabbi Jochanan saith The son of David cometh not but either in a generation all righteous or a generation all wicked In a generation all wicked as it is said And he saw that there was no man and wondered that there was no Intercessour and then it follows Therefore his own arm brought Salvation In a generation all righteous as it is written Thy people are all righteous they shall inherit the land for ever They say moreover thus Rabbi Joshua ben Levi saith It is written Behold one like the son of man came with the clouds of
of Man not only that he might assert the two natures in the Messias but also that he might distinguish the double power that was in himself natural as he was God and dispensed as he was and because he was the Son of Man Vers. 28. Marvail not at this c. At what Cyrill thinks At the healing of the diseased person and he reduceth the words to this sense Think not the curing of this disease so great a matter for I can and once must raise even all the dead and judge all the world But for ought we find they were as much filled with indignation at that cure as with wonder Therefore it seemeth more likely that their marvailing must rather refer to the words of Christ that he had now spoken than to the work that he had done For comparing his person that they saw standing before them with the power and acting that they heard him speak of it is no wonder if they wondred at his words and it is probable they did little believe his power See vers 38 40 41 42. But how doth he satisfie their wondring and unbelief any whit by the words which follow Had they believed these things that he had spoken hitherto then might it have been proper to have added this about raising all the dead but when they believed not the former to what purpose was it to bring in this for confirmation when they would believe neither this nor that Answ. 1. Christ was to speak in his authority and the guilt of their unbelief was to rest upon themselves 2. They could not deny him for a Prophet because of his miracles Joh. 3. 2. and he would wind them up to believe that he was the great Prophet 3. It was a proper proof of his power and authority to judge all men to assert that he had power to raise all men from the dead and to bring them to judgment And those that did believe his former words would believe these and see the arguing pregnant but those that would believe neither are left highly unexcusable having heard Christ so fully and plainly asserting himself to be the Messias as in all the Gospel he doth it not plainer 4. Here we may add one thing more about the term the Son of man for the clearing of that clause before He hath given him authority of Judging because he is the Son of man It is observable that as the Jews do most constantly call Christ the Son of David both in the Scripture as Matth. 21. 9. 22. 42. Luke 18. 38. and infinitely in their writings so doth Christ most constantly call himself the Son of man and that title is only used by himself and in his own speeches The reason of this his different styling himself from their common title of the Messias may be conceived to be partly because whereas they under the term the Son of David did conceit the Messias for an earthly King as David was he in his term the Son of man would contrary them in that opinion and partly because by that title he would shew what relation his office should have towards all men even towards the Gentiles as well as the Jews whereas they expected the Son of David a King of the Jews only or at the least especially For it is true he was indeed the Son of David and so the Jews had first interest in him but withal he was ãâã ãâã ãâã ãâã ãâã The Son of man promised to Adam and so whole mankind had interest in him And his arguing in vers 27. may be understood not only in reference to his authority of judging but also in regard of the generality of that authority that as in ver 25. he was to raise even the Gentiles from their dead condition to the life of the Gospel so in vers 27. he had authority and dominion given him throughout all the Word even among the Gentiles and that because he was the Son of man or the seed promised to Adam in whose loins the Gentiles were as well as the Jews when that promise was made and whose Mediatorship concerned them as well as the other And if these words be taken up in such an interpretation this confirmation of them by asserting his power to raise all the dead cometh on thus Marvail not at these transactions that I speak of with the Gentiles as to raise them by the Gospel and to execute Judgment even through all Nations for I am to raise the dead of all Nations at the general Judgment and that by the Testimony of the Scripture it self Dan. 12. 2. For the hour is coming in which all that are in the graves shall hear his voice c. These words do so directly speak the sense of that place cited in Daniel though they differ something in expressions that it is little to be doubted that they were spoken from thence An Angel to Daniel is there relating the grievous times that Israel should undergo under the persecution of Antiochus and because at that time the cursed Doctrine of the Sadduces which denied the world to come a desperate Doctrine in times of persecution should be at a great height and entertainment therefore with the prophetick story of those times he doth joyn the Doctrine of the Resurrection and of everlasting reward for the staying of the hearts of those that should live and suffer under those bitter days and to arm them against fear of death and suffering for the truth I might be observed how Christ in this speech which he maketh before the Sanhedrin which consisted of Pharisees and Sadduces doth meet with both their Heretical principles with a cutting doctrine Against the Pharisees doting upon Traditions he holdeth out his own word as the great oracle of truth to be believed ver 24. and against the Sadduces denial of the Resurrection he holdeth out the Doctrine of that in this verse and his own power to be the Author and effector of it But this I do but note by the way These words might also be applied to a spiritual Resurrection as were the former and so coming out of graves meaneth Ezek. 37. 12. the words of the verse following being only translated and glossed thus And they shall come forth they that do good after they hear his voice in the Gospel to the Resurrection of life And they that do evil after they hear the Gospel unto the Resurrection of damnation But they are more generally understood of the general Resurrection and so will we take them And that the rather because this sense is so exceeding sutable to the method that Christ useth in this speech The main scope of his oration is to justifie himself to be the Messias and from that very notion to justifie the thing that he had done about the Sabbath His Speech he divideth into these two heads 1. To shew what his work and authority was as he was the Messias And 2. To shew what testimony there was of his so
a second time which inferreth that there was a first time when they were circumcised with a general Circumcision as they were that second time But in Egypt must this first Circumcision be for the Text in that very place telleth that in the Wilderness there was no Circumcision at all Whilst then Israel sat sore of their Circumcision God closeth up Egypt in three days darkness and in horror that they might not take the opportunity against his people SECTION XVII The beginning of the year changed Exod. 12. 1. THE world from her creation hitherto had begun her years in Tisri or September which was the time of the year when she was created This will easily be shewed against those that maintain the world did begin in March by these reasons 1. From Exod. 23. 16. The feast of in-gathering in the end of the year 2. From Joel 2. 23. The latter rain in the first month 3. Had Adam been created in March he had had no fruits ripe for his food but in Autumn they were ready for him 4. Should the months before the Passover be reckoned to begin from March it will follow that the general deluge increased in the heat of Summer and abated and dried up in the deep and moist of Winter 5. Had the year begun from March from the beginning it had been unnecessary to have commanded them to begin it thence who never knew where to begin it else From the creation then the years began from September but here upon a work greater in figure as which represented the Redemption by Christ the beginning is translated to March And this is the first Commandment given to Israel by Moses As that old account began from an Equinox so must this but not alike That began exactly from the Equinox day this from the first new Moon after and not from that day unless that day was the new Moon The fourth day of the worlds creation was both Equinox and new Moon and though the years after began from that day of the Sun yet were they counted by the months of the Moon Their year then beginning thus from a new Moon it plainly speaketh for it self that it was reckoned by Lunary months which falling short eleven days of the year of the Sun every third year was leap year or intercalary of a month added of 33 days which was called Veadar So that howsoever it is said that Solomon had twelve special officers for the twelve months of the year it meaneth the ordinary year and not the Embolimaean or leap year for that year those twelve in their several months served so much the longer as that the added months might be made up by them and not a new officer chosen for that month who should have no imployment when that month was over till three years after The equity or life of this Law that their years should begin from March or Ahib was because the preaching of the Gospel should begin and the redemption be consummate from that time For it was just at that time of the year when John began to baptise which was the beginning of the Gospel Mark 1. 1. Acts 1. 22. And it was at that time of the year when our Saviour suffered and fulfilled that which this prefigured our Redemption SECTION XVIII Particulars concerning the Passover Exod. 12. 1. THE Paschal Lamb was Christs body in a figure Compare Exod. 12. 46. with John 19. 36. and to this it is that the word hoc in the words of our Saviour Hoc est corpus meum had reference and respect They had but newly eaten the Passover Lamb and that had been the body of Christ Sacramentally to the Jews hitherto but now Jesus took bread and blessed and brake it and told them that this hence forward must be his body under the Gospel in that same manner that the Paschal Lamb had been his body under the Law Secondly The Lamb must not be eaten raw vers 9. which would never have been forbidden if the very raw flesh and blood of Christ as it was upon the Cross were eaten in the Sacrament as Transubstantiation dreameth for then had the raw Passover represented it the better And especially among those People who sometimes used to eat raw flesh in their hasty meals as the Jews did Necessity sometimes transfers the Passover to another month but never further than the next So the first Passover but one was kept by some on the fourteenth day of the second month because uncleanness by a dead corps necessitated them to forego it at the right time Numb 9. 11. And so the last Passover but one that we read of before the Captivity was kept in the second month 2 Chron. 30. 2. because Hezekiah coming to his Crown but just in the beginning of the year or very little before could not procure the Temple and the Priests to be sanctified and purged sufficiently and the People to be assembled against the right Passover day See 2 Chron. 29. 3. This translation of the Feast a month out of its place did the more enforce its significancy of things future than of things past as rather recording the death of Christ to come than their delivery from Egypt for the force of the commemoration of that was infeebled much when it hit not upon the very night Again this moveableness of this Feast which so nearly represented the death of our Saviour received its equity when our Saviour died not upon the very Passover day but deferred the Sacrificing of himself to a day after Object But it seemeth that Christ did not eat his Passover on the fourteenth day for Joh. 18. 28. The Jews went not into the Judgment Hall lest they should be defiled but that they might eat the Passover Now it is most apparent that our Saviour had eaten the Passover over night which as soon as he had done he was apprehended and arraigned all night and the next morning early he is brought to Pilate into whose house the Jews durst not come for fear of defiling but that they might eat the Passover so that it appears that either Christ or the Jews hit not upon the right Passover day injoyned by the Law either he a day too soon or they a day too late Answ. Neither the one nor the other For the Text expresly saith that Jesus eat his Passover and the Jews theirs upon the same night which was on the fourteenth day at even Matth. 26. 17. Now the first day of the Feast of unleavened bread the Disciples came to Jesus saying unto him Where wilt thou that we prepare for thee to eat the Passover Mark 14. 12. The first day of unleavened bread when they killed the Passover So Luke 22. 7. So that the Passover which the Jews reserved themselves to the eating of when they durst not enter into Pilates Judgment Hall for fear of defiling is not to be understood of the Paschal Lamb which they had eaten the evening past but of the Passover
bear this sense for there he had tryed them The word Hhok is taken in a signification agreeable to this Psal. 2. 7. I declare it for a decree that since the Lord hath said unto me Thou are my Son c. That therefore ye Kings and Potentates c. submit to the obedience of him or else his anger will shortly kindle c. SECTION XXIII That this story of Jethro is misplaced and why THAT this story is misplaced is plainly by these things First Jethro Moses Father in Law took a burnt offering and sacrifices for God vers 12. Secondly Now on the morrow Moses sate to judge the people vers 13. and made them know the Statutes of God and his Laws vers 16. But as the story lyeth here there was no Tabernacle nor Altar for Sacrifice yet built Neither as yet did Moses know the Statutes and Laws of God himself for as yet they are not come to Sinai Thirdly Moses himself telleth that the choosing of Judges and Elders which was done upon Jethroes Counsel was not till their departing from Sinai The Lord your God spake unto us in Horeb saying You have dwelt long enough in this mountain c. And I spake unto you at that time saying I am not able to bear you my self alone c. Deut. 1. from vers 7. to 19. So that this story should lye at the 10 of Numbers and come in betwixt the tenth and eleventh verses of that Chapter and the story to be conceived thus When Moses had received all the Laws which God would give him at Sinai from Exod. 20. to the Law of the silver Trumpets which was the last Numb 10. then came Jethro and brought Moses's Wife and Children and seeing him toyling in judgment he adviseth him to chuse Judges to ease him which being done ere long the cloud removed and they must flit from Sinai vers 11. When they are ranked to march Moses desireth Hâbab or Jethro his Father in Law to go along with him which he denyeth but returneth to his own Country Numb 10. 29 30 31 32. compared with the last verse of this Chapter Thus lyeth the order of the story Now the reason why it is misplaced is this In the last verse of the preceding Chapter there is a perpetual curse decreed against Amaleck The Lord hath sworn that the Lord will have war with Amaleck from generation to generation Now the Midianites and Amalekites lived so promiscuously together that they were as one people and the Kenites or the family of Jethro dwelt in the midst of them 1 Sam. 15. 6. Therefore that it might be observed that Jethro fell not under that curse of Amaleck Moses bringeth him in coming to the Camp of Israel and to God as soon as ever the curse is uttered that every eye might presently observe that Jethro was exempted from it Object But Moses and Israel by this account lay almost a twelve month at Sinai before his Wife and Children came at him and can this be thought that they should be so unnatural one to another Answ. This was Moses his doing not of unnaturalness but piety to restrain their coming till his great task of receiving and giving the Law and building the Tabernacle was over Letters and Visits passed betwixt them there is no doubt and they kept at distance thus by consent for a season That letters passed may be collected from vers 6. 7. And Jethro Moses Father in Law said unto Moses I Jethro thy Father in Law come to thee And Moses went out to meet his Father in Law Jethro said not thus to Moses his face I am come to thee For then why or how upon this tidings could Moses go forth to meet him when they spake face to face already Nor could this speech be delivered by a messenger for it had been an improper and senseless speech of a messenger to say I Jethro come to thee but this Jethro himself telleth Moses by letter before he cometh at him whereupon Moses goeth forth to meet him SECTION XXIV Israels march from Rephidim to Sinai Saint Paul explained 1 Cor. 10. 4. Quest. HOW can it be said that they departed from Rephidim and came to Sinai whereas Rephidim and Sinai were all one For every one knoweth that the mountain whereon the Law was given is called Horeb and Sinai indifferently as Exod. 19. 18. compared with Malach. 4. 4. Now when they were at Rephidim chap. 17. 1. they were at Horeb vers 2. So that to go from Rephidim to Sinai is to go from Horeb to Horeb. Answ. The hill on which the Law was given had indeed two names and as Bellonius saith two tops the one side of it was called Horeb from the rocky drought of it being utterly devoid of water The other side was called Sinai from the bushes and brambles that grew upon it in one of which Moses saw the Lord in a flame of fire if so be it took not the name from Sini the Son of Canaan Gen. 10. Now when Israel lay at Rephidim they lay upon Horeb side and there out of the droughty rock Moses miraculously bringeth forth water Their march from Rephidim is at the skirts of the hill from Horeb to Sinai side of the mountain And in the same sense is Paul to be understood 1 Cor. 10. 4. They drank of the Rock that followed them Not that the Rock stirred and went along with them but that the water which miraculously gushed out of the one side of the hill Horeb ran along with them as they marched at the foot of the hill till they came to the other side of the hill Sinai And so is Moses himself to be understood I cast the dust of the golden Calf into the brook that descended out of the Mount Deut. 9. 21. Not that the brook gushed out of the mount on that side on which the Calf was erected but on the other and at the skirt of the hill came running to that SECTION XXV The Station and Posture of Israel before Sinai Exod. 19. ON the first day of the month Sivan which was towards the middle of our May in the year of the world 2513. they come from Rephidim to Sinai and pitch in their main body more especially on the South and South East side of the Mount See Deut. 33. 2. and compare the situation of Seir in the point of the Compass In three parts or squadrons did their Camp sit down before it 1. Next to the hill pitched the Elders or 70 heads of the chief families which had gone into Aegypt these are called the house of Jacob Vers. 3. as Gen. 46. 27. 2. Next behind them pitched the People in their main body consisting of so many hundred thousands these are called the children of Israel vers 3. And this distinction is observed vers 7. 8. And Moses called the Elders c. And all the people answered 3. On the outside of all lay the mixed multitude or the Aegyptians that
all his kinred even seventy five souls Act. 7. 14. As the Jews seek to retain this their assumed dignity over the seventy Nations by this sleight so do they maintain their Tenet of just seventy Nations by a double reason First They count polls in the plain of Shinaar as Moses did in the Wilderness and they find in the tenth of Genesis just seventy men and therefore by necessary consequence just seventy Nations The Chaldee upon these words of God Gen. 11. 5. Come let us go down * * * Julian the Heretick both denies the Trinity to be meant in this place and saith God alone was unable for this work Cyril Tom. 3. l. 4. loses the sweet mystery of the Trinity but finds I know not how many strange fancies for thus he descants The Lord said unto the seventy Angels that are before him come now let us go down and confound there their Tongue that a man shall not understand his fellow And a little after he saith And with him that is with God were seventy Angels according to the seventy Nations I doubt not but the tenth Chapter was his ground for so many men but I know not where he should find so many Angels Seventy men are indeed named in the tenth Chapter but were all those at Babel And if they were must those seventy needs speak seventy Tongues A whole dozen of them Canaan and his eleven sons sit down close together in or at least not far out of the small compass of Canaan where they all differed not if any at all did in Language being seated so nigh together That Edomites Moabites Amalekites and Ammonites spake not Hebrew is * * * Quaest. 60. on Gen. Theodorets opinion but that all these and Canaan differed in maternal Tongues before Israel planted it I cannot conceive Nay that Canaan spake Hebrew before Joshua came there I could be perswaded to believe for three reasons First The old names of Canaan Towns are significant in Hebrew Jebus troden down by Heathens then as it is now by the Turks Kirjath arbang the City of Arbang Josh. 14. 15. Jericho he shall smell it the City of Palm-trees The sinful City Zeboim hath in the Text a fair Hebrew name Zebhiim that is the Roes a name too good for so bad a Town therefore the margin gives it another name Zebhojim Infinite it is to trace all Hebrew Canaanitish names who will may try at pleasure and leasure Secondly Sure I am that one chief Town in Canaan if not then also as afterward the chiefest that is Jerusalem was Hebrew when it was governed by Melchizedek or Sem who were all one as the * * * See the Targums on Gen. 10. Chaldees â â â Vid. Mr. Broughtons Melchiz Jews and most Christians do hold Then did Sem make Canaan a servant Gen. 9. 26. under his rule and I doubt not but under his Tongue also Thirdly I see that a woman Rahab understands the Hebrews at the first sight and speaks to them for ought we find without interpreter I find the Amorites and Sidonians differing in the name of Hermon one calling it Sirion and the other Shenir Deut. 3. 9. But I see not but both the Hebrews and some Canaanites agree in the name Hermon This groundwork then of seventy mens being named in the tenth of Genesis to import necessarily seventy Tongues in the eleventh Chapter I cannot entertain yet refer my self to better judgement The second reason for seventy Tongues they fetch out of Moses Deut. 32. 8. from these words When the most High divided to the Nations their inheritance when he separated the sons of Adam he set the bounds of the people according to the number of the children of Israel What all Jews thought and gathered from that place let two speak for the rest Those be Jonathan ben Uzziel and Rasi Jonathan reads the verse in Chaldee thus When the Highest gave possession of the World to the people that descended of the sons of Noah when he divided Letters and Tongues to the sons of men in the age of the division c. at that time he sets the bounds of the Nations according to the number of the souls of Israel that went down into Egypt Thus the Chaldee Rasi Comments to the same purpose in these words When the holy-blessed-He gave to those that provoked him the portion of their inheritance he overwhelmed and drowned them When he scattered the generation of the division it was in his power to have passed them out of the World yet did he not so but sets borders of the people He reserves them and does not destroy them According to the number for the number of the children of Israel which were to come of the sons of Sem and according to the number of the seventy souls of the sons of Israel that went down into Egypt He set bounds of the people Seventy Tongues Thus far the Rabbin Who is so confident of this number of Seventy Languages that he saith there were men of the Seventy Nations in the Ship with Jonah Jonah 1. Thus are the Jews current for Seventy the * * * Clem. Alex. Epiphanius Comestor c. Greeks for seventy two upon what ground I know not unless the two Cainans in Gen. 10. in the Greek Bible make up this number to them Some Linguists have summed up the usual Tongues and Dialects but seventy or seventy two maternals I never saw Modern Tongues are like the old ship Argo patched up with so many pieces that it is hard to tell which is a piece of old Argo CHAP. XXIX Of Letters THAT the Hebrew Tongue was from the foundation of the World none deny but whether the Letters be so ancient some question Some hold that those Letters that God wrote with his own Hand in the two Tables were the first Letters that ever were written The studious Pliny thinks that among the Assyrians letters have been always but Gellius thinks they were invented in Egypt by Mercury and others think among the Syrians If we examine Pliny well we shall find him true in the first and last however in the middle If the Assyrian Tongue were the Chaldee Tongue as most like it was then were those Letters from the beginning of the World the Hebrew and Chaldee Letter being all one unless the Assyrian differed from both If you take Syrian in the sence that Theodoret does for Hebrew then Pliny speaks true that Letters were first among the Syrians For Theodoret calls the Hebrew Tongue Syrian as the Gospel calls the Syrian Tongue Hebrew Joh. 19. 20. But Pliny concludes that Cadmus first brought Letters into Greece out of Phaenicia Justin Martyr saith that Greece thinks so her self Athanasius holdeth the Phaenicians for the first inventors of Letters That the Phaenicians and Syrians first found out Letters is a received opinion in Clemens Alexandrinus Eupolemus thinks that the Phaenicians received Grammar from the Jews and the Greeks
man and yet so good and so St. Gregory saith his Country is purposely named that the goodness of the man may be the more illustrated His times may be picked by the genealogy of himself and his friends that come to see him And God in the first and second Chapter saith that there was not a man on earth like him for goodness which is a sign that Abraham Isaac and Jacob and Joseph were not alive nor Moses but in the times 'twixt Joseph and Moses Israel corrupt themselves with Egyptian Idols and in Israel the likeliest place to find a good man in is not one to be found like Job Thus when Israel idolizes and the Church begins to fail in Jacob God hath one in Arabia that hath a little Church in his house It is not amiss for every one for his more watchfulness to mark that Satan knows Job as soon as ever God speaks of him When the Angels appear before God Satan the Devil is among them So When the Disciples are with Christ Judas a Devil is among them Pharoah in Egypt is afflicted by God His afflictions harden him against God Job in Arabia is afflicted by the Devil His afflictions harden him against the Devil Jobs Children feasting overwhelmed by an house The Philistins sporting overwhelmed by an house Judg. 16. Job is afflicted as the souldiers 2 King 1. by fire As the Ziklagites 1 Sam. 30. by Captivity As the Egyptians with loss of Children Exod. 12. And as the Egyptians with boils Exod. 9. And which was not his least cross like Adam with an ill counselling wife Job hath three with him when he is changed by affliction So Christ hath three with him when he is changed in transfiguration which three as they were by Christ when Moses and Elias Law and Prophesie told him in the mount of his departing which he should accomplish at Jerusalem Luke 9. 31. So these three were with him when he began to accomplish these things Matth. 26. 37. CHAP. LV. Egyptians Deities ex Athenae Deipn Lib. 7. ANaxandrides in his book of Cities turning his speech to the Egyptians saith thus ãâã ãâã ãâã ãâã ãâã Thus does one Heathen Idolater deride another because he worships as the other thinks the more ridiculous Deities The very Heathen could deride and scoff at their vain gods Dionysius was most notorious this way and knavish in this kind was the Painter who when he should have drawn the picture of such a goddess for a Grecian City to worship he drew the portraiture of his own sweet-heart and so made her to be adored And indeed what man could have held laughing to have seen as my Poet saith here an Egyptian on his maribones adoring a Dog or praying to an Ox or especially to see him mourning and howling over a sick Cat fearing lest his scratching God should die CHAP. LVI Of the Law broken by Adam THE Law was Adams lease when God made him tenent of Eden The conditions of which bond when he kept not he forfeited himself and all us God read a lecture of the Law to him before he fell to be * * * The Jews in their writings use this phrase frequently for the Law as in Pirke Ahhoth a hedge to him to keep him in Paradise but when Adam would not keep within compass this Law is now become as the flaming sword at Eden gate to keep him and his posterity out Adam heard as much in the garden as Israel did at Sinai but only in fewer words and without thunder The Law came more gently to him before his fall but after his fall comes the thunder with it Adam at one clap breaks both the Tables and all the Commandments 1. He chose him another god when he followed the Devil 2. He idolized and deified his own belly as the Apostles phrase is his belly he made his god 3. He took the name of God in vain when he believed him not 4. He kept not the rest and estate wherein God had set him 5. He dishonoured his Father which was in Heaven therefore his days were not long in that land which the Lord his god had given him 6. He massacred himself and all his posterity 7. From Eve he was Virgin but in eyes and mind he committed spiritual fornication 8. He stole that like Achan which God had set aside not to be medled with and this his stealth is that which troubles all Israel the whole world 9. He bare witness against God when he believed the witness of the Devil above him 10. He coveted an ill covetousness like Amnon which cost him his life and all his progeny What a nest of evils here were committed at one blow The pride of heart and desire of more knowledge like Hamans ambition overthrew us This sin was hatched in Heaven by the wicked Angels but thrown out with them and never will come in there again Hence is this sin so lofty because it affects its first nest It is not for nothing that Blessed are the poor in spirit are the first words in Christs Sermon Matth. 5. 3. but because the proud in spirit were the first sinners CHAP. LVII Of the Law given at Sinai WHEN Israel is got from the hard service of Egypt God binds them apprentise to a new Master himself Their Indentures he draws upon Mount Sinai a place where Moses before had kept a flock of sheep now he keeps a troop of men In the Delivery of the Law there if you will stand with Israel in your place you may consider many passages CHAP. LVIII Why the Law was published then and not before AT Sinai was delivered no new thing the Law in some kind was known before Sacrifice was used by Adam in the garden when the body of the beasts went for an offering for his soul and the skins for a covering for his body Cain and Abel learn this part of worship from their father The division of clean and unclean beasts is known to Noah when they come to him for their lives as they had done to Adam for their names Abraham when God made a * * * So says the Geneva Bible in marg but Rab. Solomon long before saith thus It is the custom of those that make covenants to divide beasts into two parts and pass between the parts as Jer. 24. 18. And God passes between these in this smoking furnace and fire brand for making covenants in like kinds Homer speaks near this covenant with him Genesis 15. Divides and divides not his beasts and fowls just as God commands Lev. 1. 6. 17. and so of the rest Fathers could teach their Children these things as they themselves had learned them of their Fathers But when men began to multiply and multitude to be more wicked than would they not be so easily bridled by a Law whose author they knew no more of but their Fathers And when men lived but a short time in comparison of the first men and so could not
came himself and lay upon him with his mouth to the Childs mouth his eyes to his eyes and his hands to his hands then the Child recovered So when man was dead in trespasses and sin as it is Eph. 2. God lays his * * * Psal. 23. staff or rod of the Law upon him but what good did this toward his recovery Even make him to long the more for Elisha or Christ who when he came and laid his mouth to mans mouth and kissed humanity in his Incarnation and laid his eyes to his eyes and his hands to his hands and suffered for mans actions at his passion then is man recured God in the book of Isay when he is to send a Prophet to Israel says thus Mi eshlah whom shall I send or who will go for us Isa. 6. 8. Upon which words the Jew Kimchi paraphrases thus Shalahti eth Micah wehem maccim otho Shalahti eth Amos wehem korin otho * * * Amos in Heb. signifies one that is heavy tongued which Kimchi calls Peseleusa from the Greek ãâã ãâã ãâã ãâã ãâã Blaesus Pesilusa I have sent Micah and him they smote I have sent Amos and him they called a stammerer Whom shall I send or who will go for us Then says Esay Behold I am here send me Imagine that upon the fall of man you saw God about to send the great Prophet not to Israel alone but to all the World nor only to teach but also to redeem Suppose you heard him thus questioning whom shall I send to restore fallen man And who will go for us Should I send Angels They are creatures and consequently finite and so cannot answer mine infinite Justice Should I send man himself Alas though he once had power not to have fallen yet now hath he no power to raise himself again Should I send beasts to sacrifice themselves for him Alas can the burning of dead beasts satisfie for the sins of all men alive Whom shall I send or who will go for us Our Saviour is ready to answer with Isay Behold I am here send me Here am I that am able to do it send me for I am willing I am able for I am God I am willing for I will become a man I am God and so can fulfil the Law which man hath broke I will become man that so I may suffer death which man hath deserved Behold I am here send me Then as one of our Country Martyrs at his death so may we sing all our lives None but Christ none but Christ None but Christ to cure the wounded travailor None but Christ to raise the dead Shunamite None but Christ to restore decaid mankind None but Christ that would None but Christ that could No Angel no Man no Creature no Sacrifice no Ceremony that would and could do this for us which we could not do for our selves and say for us I have trod the Winepress alone When the Ceremonial and Judicial Law have thus brought us to Christ we may shake hands with them and farewel but for the Moral as it helps to bring us thither so must it help to keep us there For Christ came not to disannul this Law but to fulfil it He does not acquit us from this but furthers us to the keeping of it What else is the Gospel but this in milder terms of Faith and Repentance which is since we cannot keep this Law yet to strive to keep it as we can and to repent us for that we have not kept it and to relie upon his merits that hath kept it for us Thus as love to God and to our neighbours was the sum of the Old so true faith and unfained repentance is the total of the New This was the tenour of Christs first words after his Baptism Mark 1. 15. and of his last words before his Ascension Mark 16. 16. CHAP. LXI Of the Ten Commandments THE Ten Commandments may be called the Word of the Word of God for though all Scripture be his Word yet these in more special be his Scripture to which he made himself his own Scribe or Pen-man upon these Commandments hang all the Law and the Prophets and these Commandments upon two duties to love God and to love our neighbour A shorter and yet a fuller Comment needs not to be given of them than what our Saviour hath given Luke 10. 27. Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy strength and with all thy mind and thy neighbour as thy self The four Commandments of the first Table he expounds in four words The Lord thy God there is the Preface I am the Lord c. Thou shalt love the Lord c. with all thy Heart for the First Commandment Soul for the Second Commandment Strength for the Third Commandment Mind for the Fourth Commandment If we need any further Exposition upon this Exposition of our Saviours it is easie to find as thou shalt love the Lord thy God with all thine Heart for it he hath Created Soul for it he hath Redeemed Strength for it he hath Preserved Mind for it he hath Inlightned And therefore thou shalt love him with all thine Heart without Only talking and no more Soul without Dissembling Strength without Revolting Mind without Erring This is the first and the great Commandment and the other is like unto this thou shalt love thy neighbour as thy self This adds great light to the second Table for half of the Commandments of that Table want an object whereupon to fasten the duty The first hath one Honour thy Father c. the last but one hath one thou shalt not witness falsely against thy neighbour And so the last hath Thou shalt not covet ought of thy Neighbours But Thou shalt not kill steal and commit adultery these have no object viz. none named whom from whom and with whom we must not kill steal nor adulterate because we must make our selves also the object here and reflect the Commandments upon our selves as thus Thou shalt not kill first not thy self and secondly not thy neighbour and so of the rest The Jews have been too bold in adding too strict an object as you may see in their explaining these three precepts And some Hereticks have been too nice in giving some of them too * * * For Marcion held it unlawful to kill a beast because the command non occides hath no set object Aug. de Clv. Dei l. 1. cap. 20. large a one The fifth Commandment in the Ten is with a Promise and the fifth Petition in the Lords Prayer is with a Condition I omit the exquisiteness of the pricking of this piece of Scripture of the Commandments extraordinarily Some special thing is in it The Jews do gather six hundred and thirteen Precepts Negative and Affirmative to be in the whole Law according to the six hundred and thirteen letters in the two Tables and so many
Judah part of his History 2009. * Judaism is the Body of the Jews Religion differing in it self yet all contrary to Christianity 372 373 Judas twice told of betraying Christ at two distinct Suppers with Jesus one two days before the Passover the other at the Passover p. 260. The Traytor was with Christ at the Sacrament p. 260 261. He was strangled by the Devil in the air and cast down Headlong 744 Judas the Galilean a Sectary led people away under a pretence of Liberty of Conscience and of Persons against the Romans 766 Judas Maccabeus part of his History 2067 to 2069. * Judges were not Monarchs but chief Commanders and Instructors in the way of God and Undertakers for them in danger for the Sanhedrim bore the sway p. 47. There were two Courts of Judges consisting of Twenty three in the Temple beside the Sanhedrim 447 Judgments are against sin p. 921. Just. 1002. Judicial Deaths the manner of them among the Jews 2006 2007. * Justification as by faith in Christ. 314 315 K. KAB what sort of measure Page 546 Kadesh Barnea why so called 35 Kalender or Almanack Jewish with their Feastivals the Attendance of the Priests and the Lessons of the Law and Prophets 401 to 406 Katholikin there was two of them Head Treasurers to the Temple Page 912 Keys of the Kingdom of Heaven what 237 238 Kiddush Habdala words of blessing the Sabbath 218 King how he was to read the Law 980 Kingdom of Christ misunderstood 250 Kingdom of God for the Gospel day or age p. 450. Kingdom of God or Heaven what in the Gospel acceptation 569 570 Kingdom of Heaven and its coming when the Messias came what p. 213. The Kingdom of Heaven signifies the Preaching the Gospel also the Preaching of it to the Gentiles with their Conversion p. 456. The Kingdom of Heaven and the New Jerusalem began Anno Mund. 4000. just when the City and Temple were destroyed p. 487. The Kingdom of Heaven and the Kingdom of God one and the same in sense p. 567 568. The Kingdom of Heaven among the Jewish Writers was taken for the height zeal and strictness of their Devotion joyned with Punctual ceremoniousness and Phylactery Rites p. 568. The Kingdom of Heaven in the Language of the Jews in the Gospel and some of their own Writers did signifie the day of the Messias and the Glorious times that would then be p. 568 569 570. Our Saviour and the Disciples did use the same Phrase but did understand it of Spiritual Things not Worldly the difference between them is shewed p. 569. The Kingdom of Heaven far differently understood and used by the Jews and by Christ and what its being at Hand p. 628 632. The Kingdom of Heaven is put for the receiving the Gentiles into Favour and into the Gospel 845 Kingdom to be restored to Israel i. e. a worldly Kingdom a great mistake p. 737. Articles against this opinion of the Jews and Milinaries that concur with them in many things 738 Kingdom of the World which Satan offered Christ what 507 to 510 Kings were called by several Names in several Countries 423. Marg. Know we know signifies that the thing is well known 566 567 L. LAKE of Genesareth Galilee Tiberias and Cinnereth Sea all one Page 632 633 Lamb Pascal how prepared p. 260. Where the Lambs were kept for Sacrifice 2019. * Lamb of God what and why Christ was so called 529 Lamechs sin he complains of was Poligamy and his staying was by setting an ill example 693 Lamentations of Jeremy an elegant Writing 129 Lamp ere the Lamp of God went out what 1082. * Lamps used in the Temple what 1082. * Language of the Jews much followed in the stile of the New Testament 313 314 Languages of the two Testaments are the Old in Hebrew and Chaldee the New in Greek c. 1014 1015 Languages are not so many as there were Nations at Rabel 694 Laodicea the Epistle from Laodicea is an Epistle from that Church to Paul 326 Last day called also sometimes the Kingdom of God and sometimes a New Heaven and a New Earth Last days in exceeding many places both in the Old and New Testament denotes the Last days of Jerusalem and the Jewish State not of the World 276 Latine Translation renders ill Righteousness for Alms. 1018 Laver for water what 722 Laver where it stood and its cize p. 2042. * The manner of washing in it p. 2043. * Solomons ten Lavers the Holy Ghost is very copious in their description p. 2044. * Their fashion and use Page 2044 2045. * Law and going to Law among unbelievers what and how vile 301 302 Law broken by Adam was both the Tables of the Law 1027 Law Moral and Ceremonial what they were and how Christ is said to fulfil them p. 475 476. They differ much from the Gospel both as to Grace and Truth 500 Law Ceremonial obliged as single Men or as Members of the Congregation and People of Israel the Passover and other Festivals were of the later Form which made Christ observe them against Separatists 548 549 Law unwritten among the Jews was their Cabbalah or Traditions 652 653 Law and the Prophets put for all the Old Testament and how 533 534 Law supposed by the Jews to be new at Christs coming how far it was so p. 631. The Jews Tenet concerning the Law by which they reduce six hundred and thirteen Precepts into One which was living by faith and so witnesseth against themselves because they were altogether for Works 314 Law given at Sinai what p. 1028. Why the Law was published then and not before of the place where it was given and the manner p. 1028. Of the Effects of the Law p. 1029 1030. Of the Ten Commandments 1030 1031 Laying on of hands upon the Head of the Burnt-Offering or Sacrifice before offered what 926 929 Learned Men might of necessity teach the People among the Jews because the Scriptures were in an unknown Tongue to the common People p. 357. Learned Men at Christs coming had filled the Nation by the Tutorage of the two great Doctors Shammai and Hillel p. 440. The Distinction and Division of the Learned Men of the Jewish Nation what 651 to 659 Learning among the Jews at Christs coming was advanced to a mighty height by the labours of the Presidents and Vice Presidents of the Sanhedrin p. 207. Learning Jewish what 996 c. Leven the way of the Jews searching for it with the Prayer before they set upon that search 953 Leven of Herod was Sadduceism 235 Lepers the Priests could only pronounce not make them clean nor give them leave to come into Cities c. p. 219 c. The Attonement for their cleansing what p. 983. Their Room for cleansings where 1093. * Leprosie cured by Christ when the Priests could not yet Christ was tender of their reputation 648 Letters who first had the use of them c. 1011 1013 Lethech what sort of measure
great Pandect of our Faith and Religion and to promote Truth and Goodness And now nothing remains but to beseech God to grant a good success to the Labours of this Reverend and Learned Man that Mens minds being more freed from ignorance and prejudice and instructed in a right understanding of the Word of God the blessed effects thereof may be Piety and Peace That Men may better know and practice their duty to God and their Neighbour to the Church in whose bosom they were born and to their Prince under whose happy and peaceable influence they dwell Low Leighton Jan. 3. 1683. IOHN STRYPE The Reader is desired to add this at the end of the Hebrew Exercitations upon the Evangelist S. John which by an oversight was omitted in its place PAge 545. line 37. After He burnt it and said c. add And let that he well considered in Siphra * Fol. 18. 1 where a Dispute is had upon those words Levit. VI. 27. If the blood of the sacrifice for sin be sprinkled upon a garment c. ãâã ãâã ãâã ãâã ãâã When the discourse is of a garment I would understand it of nothing but a garment Whence is to be added ãâã ãâã ãâã ãâã ãâã The skin when it is pulled off The Text saith Upon whatsover the blood shall be sprinkled ye shall wash Perhaps therefore one may add the skin before it is pulled off The Text saith A garment As a garment that is capable of uncleanness so whatsoever is capable of uncleanness ãâã ãâã ãâã ãâã ãâã Except the skin before it be pulled off They are the words of R. Juda. Mark the skin as yet cleaving to the beasts back and not flayed off is not capable of uncleanness HORAE Hebraicae Talmudicae HEBREW AND TALMUDIC EXERCITATIONS I. Upon the CHOROGRAPHY of the LAND of ISRAEL II. Upon the GOSPEL of St. MATTHEW By JOHN LIGHTFOOT D. D. and Master of Katharine-Hall or College in the University of CAMBRIDGE LONDON Printed by William Rawlins for Richard Chiswell at the Rose and Crown in St. Paul's Church-Yard MDCLXXXIV THE PREFACE AMONG all those who have either published their own Chorographical Tables of the Land Canaan or have corrected others you can hardly find any that have consulted with the Writers of the Talmud in this matter Whereas certainly their Consent is by no means in this case to be despised if indeed it be not rather especially to be regarded For besides that they above all other men do most curiously enquire of the affairs and of the places of that Land all the Doctors of the Mishnah and the Gemarists also of Hierusalem were inhabitants and dwellers there and not a few also of those of Babylon well viewed it Eye witnesses and who any Reader being Iudge could not but have beyond all others a most familiar knowledg of that Land dwelling in it and not only so but being such as thought themselves bound by a religious necessity to inquire after the Situation and Nature of the places in that Land and to trace them out with an exact search and curiosity Let Reason therefore determine whether they above all others are either justly or prudently cast aside in the business of Chorography Whether among all the means used for the correcting and polishing this the means that the Talmud affords should with any merit or equity be only refused Why the Jewish Chorography of the Jewish Country should not be admitted Certainly it is unjust out of prejudice to reject or out of ignorance not to entertain those things which either might yield us the Profit of the Chorography of that Land or stir up no unprofitable search into it If a man would engrave Maps of Palestine surely it is very fit that he should together with others consult those Authors as being the nearest witnesses inhabiters of the Country and such who most studiously and most religiously describe it And though you esteem them not worthy of credit because they are Jews yet certainly they are worthy of examination and may have leave to relate as they are Chorographers When in the reading of these Writers I collected all those things which I met with relating hitherto and compared them with the Maps and Tracts already published I plainly saw if my eyes deceived me not that very many things might be fetched and drawn out of these Authors which might correct the Maps very many things which might discover places unknown very many which might fix those that were uncertain very many which might illustrate those that were certain and infinite things which might some way or other hold out a light to Chorography And if any dextrous and happy Artist versed in the Talmudic writings and skilled in Chorography would undertake a task and work of this nature I should expect from such a hand a more polite and correct Map and a more full plain and certain description of the Lands of Israel than any the Christian World hath yet seen We are far from daring to enter upon such a thing Nor is our Hand sufficiently taught for so great a Work or indeed teachable That only which we have attempted in the following Century was this that by some instance we might a little demonstrate those things which we speak concerning the Writers of the Talmud and that some specimen might be set before our eyes whereby the Reader may judge of their study style use benefit in the thing propounded Nor did we think it the part of Modesty to burthen the Reader with too much of those things which perhaps are of dubious acceptation with him nor the part of prudence to expose and commit together at once all that we have to one wind and fortune From our Study May the XXII MDCLVIII We have quoted Josephus according to the distinction of Chapters in the Greek Edition of Frobenius Anno MDXLIV A Chorographical Century SEARCHING Out some more memorable places of the Land of Israel chiefly by the light of the Talmud CHAP. I. The Division of the land THE Jewish Writers divide the whole World into ãâã ãâã ãâã ãâã ãâã The land of Israel and ãâã ãâã ãâã ãâã ãâã Without the land that is the Countries of the Heathen Both which phrases the Book of the Gospel owns The land of Israel Matth. II. 20. And it calls the Heathen ãâã ãâã ãâã ãâã ãâã those that are without 1 Cor. V. 13. 1 Tim. III. 7. c. And sometimes the unbelieving Jewes themselves as Mark IV. II. They distinguish all the People of the World into ãâã ãâã ãâã ãâã ãâã Israelites and ãâã ãâã ãâã ãâã ãâã the Nations of the World The Book of the Gospel ownes that Phrase also Mat. VI. 32. ãâã ãâã ãâã ãâã ãâã After all these things do the Gentiles or Nations seek Which in Luke XII 30. is ãâã ãâã ãâã ãâã ãâã The Nations of the World Hence the word World is most commonly used for the Gentiles Joh. III. 16 17. 1 Joh. II. 2 c. Somewhere
some do to interpret these words of Jeremiah in any plain or probable sense unless you imagine that which is most false that the valley of Hinnom was situate Northwardly Vers. 3. ãâã ãâã ãâã ãâã ãâã The Seventy render it by ãâã ãâã ãâã ãâã ãâã The fish gate That was also Southward Of it mention is made Zeph. I. 10. Where the Seventy have ãâã ãâã ãâã ãâã ãâã Something obscure Many conjecture this gate was called the fish gate because fish were carried into the City through it I rather because it was the fish market as the sheep gate was the market for sheep Zephaniah addeth ãâã ãâã ãâã ãâã ãâã And he shall howl from the second The Chaldee reads ãâã ãâã ãâã ãâã ãâã R. Salomon ãâã ãâã ãâã ãâã ãâã from the bird gate perhaps the gate near unto which fowls were sold. Kimchi reads ãâã ãâã ãâã ãâã ãâã From Ophel more plain indeed but I ask whether more true This Bird-gate perhaps was that which is called the Old-gate Nehem. III. 6. Near the corner looking South West we suppose the fountain of Siloam was and that partly being perswaded by the words of Josephus before alledged partly being induced to it by reason it self For hence flowed that fountain by the South wall Eastwardly to the sheep-gate as we suppose thence the river somewhat sloping bends towards the North into the valley and ends at length in the Pool of Siloam at the foot of Mount Sion On the West was 1. ãâã ãâã ãâã ãâã ãâã The gate of the valley vers 13. being now gotten to the foot of Mount Acra And 2. A thousand Cubits thence ãâã ãâã ãâã ãâã ãâã The Esquiline or dung gate vers 14. And 3. ãâã ãâã ãâã ãâã ãâã The fountain gate vers 15. not that of Siloam nor of Draco but another And now we are come to the Pool of Siloam and to the foot of Sion whether they went up by certain steps vers 15. The Pool of Siloam was first a fountain and a river on the West without the walls but at last Manasseh the King inclosed all 2 Chron. XXXIII 14. that the City might be more secured of water in case of a seige taught it by the example of his grandfather Ezekiah but more incommodious 2 Chron. XXXII 3. The wall went forward along burying places of David another Pool and the House of the strong vers 16. And not much after it bended Eastwardly and now we are come to the North side See vers 19. 20. At the turning of this corner Herod built the most famous Psephin Tower of which Josephus thus b b b b b b Joseph de Bell. lib. 5. cap. 13. ãâã ãâã ãâã ãâã ãâã c. On the North West corner the admired Psephin Tower lifts up it self near which Titus encamped c. There was no gate on this North side The buildings which were inward are mentioned Nehem. III. vers 20 21 22 23 24. and the Hippic Tower is mentioned by Josephus On the East were 1. A Tower advancing it self in the very bending of the North East corner Within was the Kings house and the Court of the Prison vers 25. 2. The water gate of which is mention Nehem. XII 37. 3. Ophel and the horse gate Nehem. III. 27 28. of which mention is also made Jer. XXXI 40. Whence was the beginning of the valley of Ben-Hinnom which running out below the City Southward at last bent into the West Therefore the water-gate led into the valley of Kidron but the horse-gate into the valley of Hinnom at that place touching on the valley of Kidron 4. The gate Miphkad The Vulgar calls it The gate of judgment 5. Not far distant thence was the South East corner And thence a little on the South side was the sheep-gate whence we first set out Let us add the words of Josephus describing how the outmost wall went c c c c c c Joseph in the place above ãâã ãâã ãâã ãâã ãâã c. It began on the North at the Hippic or Horse Tower and extended to the Xystus or Open Gallery then touching upon the Councel-house it ended at the East walk of the Temple On the other side Westwardly beginning from the same Tower it stretched along by a place called Bethso to the Gate of the Essenes and thence it inclined to the South behind the fountain Siloam and hence it bowed again Eastwardly unto Solomons Pool and passed on to a certain place which they call Ophla and joyned to the East Walk of the Temple In which words let us observe two things for the asserting the Procession that we have gone 1. That this description proceeds from the North to the West the South and the East 2. That Ophla or Ophel lay between the South East corner and the porch of the Temple which cannot at all be conceived if you begin Nehemiahs delineation at any other place then where we have To these may be added the situation of Siloam of which those things spoken in Josephus and the Scripture can in no manner be said if you reckon it to be near Sion Let us add also the procession of the Choire Nehem. XII 31. They went up upon the wall and went forward on the right hand to the dung-gate the fountain-gate the City of David c. vers 37. Let those words They went forward on the right hand vers 31. be observed which could not be unless according to the procession which we have laid down if so be they went up on the wall on the inside of the wall which it is rough and strange not to think The other part of the Choire went on the left hand towards the South West and to the gate of Ephraim and the old gate and the fish gate c. vers 29. Of the gate of Ephraim nothing was said in the delineation given Chap. III. Mention also is made of it 2 Kings XIV 13. where the corner gate is also spoke of concerning which also here is nothing said In Nehemiah seems to be understood that place where formerly was a gate of that name but now under the second Temple was vanished CHAP. XXVII Mount Moriah WHerefore a a a a a a Bab. Taanith fol. 16. 1. is it called Mount Moriah R. Levi bar Chama and R. Chaninah differ about this matter One saith ãâã ãâã ãâã ãâã ãâã Because thence instruction should go forth to Israel The other saith ãâã ãâã ãâã ãâã ãâã Because thence should go forth fear to the Nations of the world b b b b b b Maimon in Beth habbechir cap. 2. Juchas fol. 9. 1. Midr. Till 41. 2. It is a Tradition received by all that the place where David built an Altar in the Threshing floor of Arauna was the place where Abraham built his upon which he bound Isaac where Noah built his when he went out of the Ark that in the same place was the Altar upon which Cain and Abel offered that Adam
thirteen Sepulchres within it four on this side and four on that and three before them and one on the right hand of the door and another on the left And the floor within the entrance into the Cave consists of a square according to the dimensions of the Bier and of them that bear it and from it it opens two Caves one on this side and another on that R. Simeon saith Four at the four sides of it Rabban Simeon ben Gamaliel saith The whole is made according to the condition of the ground These things are handled by the Gemarists and Glossers very curiously and very largely whom you may consult From these things now spoken you may more plainly understand many matters which are related of the Sepulchre of our Saviour Such as these Mark XVI 5. The women entring into the Sepulchre saw a young man sitting on the right hand in the very floor immediately after the entrance into the Sepulchre Luke XXIV 3. Going in they found not his body c. vers 5. While they bowed down their faces to the Earth vers 12. Peter ran to the Sepulchre and when he had stooped down he saw the linnen cloths That is The Women and Peter after them standing in the floor ãâã ãâã ãâã ãâã ãâã bow down their faces and look downward into the place where the Sepulchres themselves were ãâã ãâã ãâã ãâã ãâã the Cave of the graves which as we said before was four cubits deeper than the floor John XX. 5. The Disciple whom Jesus loved came first to the Sepulchre and when he had stooped down standing in the floor that he might look into the burying place saw the linnen cloths lie yet went he not in But Peter went in c. that is From the floor he went down into the Cave it self where the rows ãâã ãâã ãâã ãâã ãâã of the Graves were in which nevertheless no corpses had been as yet laid besides the body of Jesus thither also after Peter John goes down And vers 11. But Mary weeping stood at the Sepulchre without and while she wept she stooped down to the Sepulchre and saw two Angels in white sitting one at the head and another at the feet where the body of Christ had lain She stood at the Sepulchre without that is Within the Cave on the floor but without that deeper Cave where the very Graves were or ãâã ãâã ãâã ãâã ãâã the places for the bodies bowing her self to look down thither she saw two Angels at the head and foot of that ãâã ãâã ãâã ãâã ãâã Coffin wherein the body of Christ had been laid FINIS HORAE Hebraicae Talmudicae OR HEBREW AND TALMUDICAL EXERCITATIONS upon the GOSPEL OF St. MATTHEW By JOHN LIGHTFOOT D. D. and sometime Master of Katharine-Hall in the UNIVERSITY of CAMBRIDGE LONDON Printed by William Rawlins for Richard Chiswell at the Rose and Crown in St. Paul's Church-yard MDCLXXXIII To his dear Friends the Students of Katharine-Hall Health THOSE very arguments which first and chiefly moved me to turn over the Talmudical Writings moved me also to this present work so that from the same reasons whence that reading first proceeded from them proceed also this fruit and benefit of it For first When all the books of the New Testament were written by Jews and among Jews and unto them and when all the discourses made there were made in like manner by Jews and to Jews and among them I was always fully perswaded as of a thing past all doubting that that Testament could not but every where tast of and retain the Jews style idiom form and rule of speaking And hence in the second place I concluded as assuredly that in the obscurer places of that Testament which are very many the best and most natural method of searching out the sense is to enquire how and in what sense those phrases and manners of speech were understood according to the vulgar and common dialect and opinion of that Nation and how they took them by whom they were spoken and by whom they were heard For it is no matter what we can beat out concerning those manners of speech on the anvil of our own conceit but what they signified among them in their ordinary sense and speech And since this could be found out no other way then by consulting Talmudic Authors who both speak in the vulgar dialect of the Jews and also handle and reveal all Jewish matters being induced by these reasons I applied my self chiefly to the reading these Books I knew indeed well enough that I must certainly wrestle with infinite difficulties and such as were hardly to be overcome yet I undervalued them all and armed my self with a firm purpose that if it were possible I might arrive to a fuller and more deep knowledge and understanding of the style and Dialect of the New Testament The ill report of those Authors whom all do so very much speak against may at first discourage him that sets upon the reading of their Books The Jews themselves stink in Marcellinus Lib. XXII and their Writings stink as much almost among all and they labour under this I know not what singular misfortune that being not read they displease and that they are sufficiently reproached by those that have read them but undergo much more infamy by those that have not The almost unconquerable difficulty of the Stile the frightful roughness of the Language and the amazing emptiness and sophistry of the matters handled do torture vex and tyre him that reads them They do every where abound with trifles in that manner as though they had no mind to be read with obscurities and difficulties as though they had no mind to be understood So that the Reader hath need of patience all along to inable him to bear both trifling in sense and roughness in expression I indeed propounded three things to my self while I turned them over that I might as much as I could either undervalue those vexations of reading or soften them or recreate my self with them and that I might reap and enjoy fruit from them if I could and as much as I could I. I resolved with my self to observe those things which seemed to yield some light to the Holy Scriptures but especially either to the Phrases or Sentences or history of the New Testament II. To set down such things in my Note-books which carried some mention of certain places in the land of Israel or afforded some light into the Chorography of that land III. To note those things which referred to the history of the Jews whether Ecclesiastical or Scholastick or Civil or which referred to the Christian history or the history of the rest of the world And now after having viewed and observed the nature art matter and marrow of these Authors with as much intention as we could I cannot paint out in little a true and lively character of them better than in these paradoxes and riddles There are no Authors do more affright
is and I will do it a a a a a a Hieros I have done my duty that the Command may be performed according to it The Aruch thus As though he should say There is no man can shew me wherein I have transgressed 6. ãâã ãâã ãâã ãâã ãâã A Pharisee of fear such as Iob. 7. ãâã ãâã ãâã ãâã ãâã A Pharisee of love as Abraham ãâã ãâã ãâã ãâã ãâã b b b b b b Hieros Among all these none is worthy to be loved but the Pharisee of love Whether Pharisaism ran out into any of these Sects in the days of the Baptist we dispute not Let it be granted that the best and the most modest of that order came to his baptism the best of the Pharisees certainly were the worst of men And it is so much the more to be wondred at that these men should receive his baptism after that manner as they did when it was highly contrary to the rule of the Pharisees to converse among the common people of whom there was so great a concourse to John and highly contrary to the Doctrine of the Pharisees so much as to dream of any righteousness besides that which was of the works of the Law which the Doctrine of John diametrically contradicted The original of the Sadducees learned men as well Jews as Christians do for the most part refer to one Zadoc a Scholar of Antigonus Socheus which Antigonus took the chief seat in the Sanhedrin after the death of Simeon the Just. Of him thus speaks the Tract Avoth c c c c c c Chap. 1. Antigonus of Socho received Traditions of Simeon the Just. He said Be not as servants who wait upon their Master for the sake of the reward but be ye like servants who wait upon their Master not for the sake of the reward but let the fear of the Lord rule you The Wise man saith Rambam upon the place had two Scholars Zadoc and Baithus who when they heard this from their Master said among themselves when they were gone away our Master in his Exposition teacheth us that there is neither reward nor punishment nor any expectation at all for the future For they understood not what he meant Therefore they mutually strengthned one another and departed from the rule and forsook the Law and some company adhered to both The Wise men therefore called them Sadducees and Baithusees And a little after But in these Countries namely in Egypt they call them Karaites ãâã ãâã ãâã ãâã ãâã but Sadducees and Baithusees are their Names among the Wise men d d d d d d Chap. 5. See also the Avoth of R. Nathan e e e e e e Bab. Berac fol. 5â Yet that raiseth a scruple here At the conclusion of all prayers in the Temple they said ãâã ãâã ãâã ãâã ãâã for ever But when the Hereticks brake in and said There was no age but one it was appointed to be said ãâã ãâã ãâã ãâã ãâã For ever and ever or from age to age Upon these words thus the Gloss In the first Temple they said only Blessed be the Lord God of Israel for ever But when the Hereticks brake in and said There was no age but this Ezra and his consistory appointed that it should be said ãâã ãâã ãâã ãâã ãâã For ever and ever or from age to age to imply there is a double world this and one to come to root out of the heart the opinion of those that deny the Resurrection of the dead Take notice Reader that there were some who denied the Resurrection of the dead in the days of Ezra when as yet Zadoc the father of the Sadducees was not born After Ezra and his great Synagogue which indured many a year after Ezra was dead sat Simeon the Just performing the office of the High Priest for the space of forty years and Antigonus Socheus the Master of Zadoc succeeded him in the chair of the Sanhedrin So that although the Sadducees with good reason do bear an ill report for denying the Resurrection and that was their principal Heresie yet that Heresie was when as yet there were no Hereticks called by the name of Sadducees To which perhaps those words do agree which sufficiently taste of such a Heresie Ye have said it is in vain to serve God c. Mal. III. 14. It is not therefore to be denied that the Sadducee Hereticks were so named from Zadoc but that the Heresie of the Sadducees concerning the Resurrection was older than that name one may suppose not without reason nor that that cursed Doctrine first arose from the words of Antigonus illy understood by Zadoc and Baithus but was of an antienter original when as yet the Prophets Zacharias Malachi and Ezra himself were alive if that Ezra were not the same with Malachi as the Jews suppose Therefore I do rather think that Heresie sprang from the misunderstanding of the words of Ezekiel Chap. XXXVII which some understanding according to the letter and together with it seeing no Resurrection dreamt that there would be none afterwards And this Doctrine encreased and exalted it self into a Sect when at length Zadoc and Baithus asserted that it was so determined out of the Chair by their Master Antigonus the President of the Sanhedrin When I fetch the rise of the Sadducees not much after the death of Simeon the Just that does not unseasonably come into my mind which is mentioned by the Talmudists that the state of things became worse after his death f f f f f f Hieros Ioma fol. 43. 3. All the days of Simeon the Just the scape Goat had scarce come to the middle of the precipice of the Mountain whence he was cast down but he was broken into pieces but when Simeon the Just was dead he fled away alive into the desert and was eaten by Saracens While Simeon the Just lived the lot of God in the day of Expiation went forth always to the right hand Simeon the Just being dead it went forth sometimes to the right hand and sometimes to the left All the days of Simeon the Just the little scarlet Tongue looked always white but when Simeon the Just was dead it sometimes looked white and sometimes red All the days of Simeon the Just the West light always burnt but when he was dead it sometimes burnt and sometimes went out All the days of Simeon the Just the fire upon the Altar burnt clear and bright and after two pieces of wood laid on in the morning they laid on nothing else the whole day but when he was dead the force of the fire languished in that manner that they were compelled to supply it all the day All the days of Simeon the Just a blessing was sent upon the two loaves and the Shewbread so that a portion came to every Priest to the quantity of an Olive at least and there were some who eat till they were satisfied and there were
the Talmudists namely When they eat their fill o o o o o o In Bab. Berac fol. 44. 1. Rabh saith ãâã ãâã ãâã ãâã ãâã All eating where salt is not is not eating The Aruch citing these words for ãâã ãâã ãâã ãâã ãâã salt reads ãâã ãâã ãâã ãâã ãâã something seasoned and adds It is no eating because they are not filled VERS XXII ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã In the evening that is in the night VERS XXV ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã The words ãâã ãâã ãâã ãâã ãâã of the Elders are weightier than the words of the Prophets A Prophet and ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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. Iâsiâhen 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã forbidden meats and ãâã ãâã ãâã ãâã ãâã unclean meats Of both Maimonides writ a proper Tract Forbidden meats such as Fat Blood Creatures unlawful to be eaten
In the beginning of the year Israel and the nations of the world go forth to Judgment and being ignorant who are to be cleared and who guilty the holy and blessed God commanded Israel that they should rejoyce with these bundles as a man rejoyceth who goeth cut of the presence of his Judg acquitted Behold therefore what is written Let the trees of the wood sing as if it were said Let them sing with the trees of the wood when they go out justified from the presence of the Lord c. c c c c c c Rabbenu Asher on Succah sol 66. 2. 3. These things being premised concerning the rites and customs of that Feast we now return to our story I. It is very much worth our observation that the company receives Christ coming now to the Passover with the Solemnity of the Feast of Tabernacles For what hath this to do with the time of the Passover If one search into the reason of the thing more accurately these things occur First The mirth of that Feast above all others concerning which there needs not much to be said since the very name of the Feast for by way of emphasis it was called ãâã ãâã ãâã ãâã ãâã that is Festivity or Mirth sufficiently proves it Secondly That prophesie of Zacharie d d d d d d Chap. XIV 16. which however it be not to be understood according to the letter yet from thence may sufficiently be gathered the singular Solemnity and Joy of that Feast above all others and perhaps from that same prophesie the occasion of this present action was taken For being willing to receive the Messias with all joyfulfulness triumph and affection of mind for by calling him the Son of David it is plain they took him for the Messias they had no way to express a more ardent zeal and joy at his coming than by the solemn procession of that Feast They have the Messias before their eyes they expect great things from him and are therefore trasported with excess of joy at his coming II. But whereas the great Hallel according to the custom was not now sung by reason of the suddenness of the present action the whole solemnity of that song was as it were swallowed up in the frequent crying out and ecchoing back of Hosanna as they used to do in the Temple while they went round the Altar And one while they sing Hosanna to the son of David another while Hosanna in the highest as if they had said now we sing Hosanna to the Son of David save us we beseech thee O thou who dwellest in the highest save us by the Messias VERS XII ãâã ãâã ãâã ãâã ãâã He cast out all them that sold and bought in the Temple I. THERE was always a constant market in the Temple in that place which was called ãâã ãâã ãâã ãâã ãâã the shops where every day was sold wine salt oyl and other requisites to Sacrifices As also Oxen and Sheep in the spacious Court of the Gentiles II. The neerness of the Passover had made the market greater for innummerable beasts being requisite to this solemnity they were brought hither to be sold. This brings to mind a story of Bava ben Buta e e e e e e Hieros Jom âoâh sol 61. 3. He coming one day into the Court found it quite empty of beasts Let their houses said he be laid wast who have laid wast the house of our God He sent for three thousand of the Sheep of Kedar and having examined whether they were without spot brought them into the mountain of the house that is into the Court of the Gentiles ãâã ãâã ãâã ãâã ãâã Overthrew the tables of the mony changers Who those mony changers were may be learn'd very well from the Talmud and Maimonides in the treatise Shekalim f f f f f f Maim Shekal chap. â It is an Affirmative precept of the Law that every Israelite should give half a Shekel yearly ev'n the poor who live by alms are obliged to this and must either beg the mony of others or sell their clothes to pay half a shekel as it is said g g g g g g Exod. XXX 15. The rich shall give no more and the poor shall give no less h h h h h h Id. ibid. Talm. Shekal chap. 1. In the first day of the month Adar they made a publick Proclamation concerning these shekels that every one should provide his half shekel and be ready to pay it Therefore on the fifteenth day of the same month the Exchangers ãâã ãâã ãâã ãâã ãâã sat in every City civilly requiring this mony they receiv'd it of those that gave it and compelled those that did not On the five and twentieth day of the same month they sat in the Temple and then compelled them to give and from him that did not give they forced a pledge ev'n his very coat i i i i i i Idem chap â They sat in the Cities with two chests before them in one of which they laid up the mony of the present year and in the other the mony of the year past They sat in the Temple with thirteen chests before them the first was for the mony of the present year the second for the year past the third for the mony that was offered to buy Pigeons c. They called these chests ãâã ãâã ãâã ãâã ãâã Trumpets because like Trumpets they had a narrow mouth and a wide belly k k k k k k Idem chap. 3 It is necessary that every one should have half a shekel to pay for himself Therefore when he comes to the Exchanger to change a shekel for two half shekels he is obliged to allow him some gain which is called ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Kolbon And when two pay one shekel between them ãâã ãâã ãâã ãâã ãâã each of them is obliged to allow the same gain or fee. And not much after ãâã ãâã ãâã ãâã ãâã How much is that gain At that time when they paid pence for the half shekel a Kolbon or the fee that was paid to the mony-changer was half a Mea that is the twelfth part of a penny and never less But the Kolbons were not like the half shekel but the Exchangers laid them by themselves till the holy Treasury were paid out of them You see what these mony-changers were and whence they had their name You see that Christ did not overturn the Chests in which the holy mony was laid up but the Tables on which they traffiqued for this un holy gain ãâã ãâã ãâã ãâã ãâã Of those that sold Doves ãâã ãâã ãâã ãâã ãâã Sellers of Doves See the Talmudic Treatise of that title ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã l l l l l l Chârithutâ chap. 1. halac â Doves were at one time sold at Jerusalem for pence
ãâã The Emperour commanded them to dig up the whole City and the Temple And a little after ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã To eternity And in those years when God shall renew his world or age ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâ¦ã 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 âanââum fol. ãâ¦ã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã o o o o o o 1 Pet.
ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Talith the thing it self declares for those borders of purple were no other than ãâã ãâã ãâã ãâã ãâã the Zuzith certain skirts hung and sewed on to the Talith 3. ãâã ãâã ãâã ãâã ãâã A Woolen shirt the inward garment Whence the Gloss. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã when joyned with ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã That one of the old Prophets was risen again SO is the expression again Vers. 19. in which sense the ãâã ãâã ãâã ãâã ãâã that Prophet must be taken John I. 21 25. that is ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Moses and Elias THE Jews have a fiction that Moses shall come with Elias when Elias himself comes i i i i i i Deâharin 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã But Moses when an infant was thrown into ãâã ãâã ãâã ãâã ãâã Exod. II. And Elias went up into Heaven ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã They spake of his decease THE French and the Italian Translation do render this word ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã the time of his receiving up Vers. 51. hath some reference to ãâã ãâã ãâã ãâã ãâã his departure We meet with the word ãâã ãâã ãâã ãâã ãâã in the Greek Version Prov. XXX 12. There is a generation accounteth it self righteous ãâã ãâã ãâã ãâã ãâã but yet hath not washed its going out obscurely enough indeed and beside the Text.
They read it ãâã ãâã ãâã ãâã ãâã when in the original it is ãâã ãâã ãâã ãâã ãâã and yet is not washed from its filthiness VERS LI. ãâã ãâã ãâã ãâã ãâã When the time was come that he should be received up IT is a difficulty amongst some why there should be any mention ãâã ãâã ãâã ãâã ãâã of his receiving up when there is no mention of his death But let it be only granted that under that expression ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã These four are accounted as dead the blind the leprose the poor and the childless CHAP. X. VERS I. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Those that belong to me are simple as Doves ãâã ãâã ãâã ãâã ãâã but amongst the Nations of the world they are subtle as serpents VERS IV. ãâã ãâã ãâã ãâã ãâã 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
upon the place adds That they may lead out the Horse to the water that he may dip the Collar in the water if the Collar be unclean To this may be referred that abstruse and obscure rule p p p p p p Erubhin fol. 17. 2. ãâã ãâã ãâã ãâã ãâã concerning the building of mounds about a spring that belongs to a private man with that art that the beast being led thither to watering on the Sabbath day shall not go out of the place that is of common right q q q q q q Ibid. fol. 20. 2. It is not only permitted to lead the beast out to watering on the Sabbath day but they might draw water for him and pour it into troughs provided only that they do not carry the water and set it before the beast to drink but the beast come and drink it of his own accord VERS XXIII ãâã ãâã ãâã ãâã ãâã Are there few that be saved THIS question Lord are there few that be saved when it was a received opinion amongst the Jews that all Israel should have their part in the world to come makes it doubtful whether it was propounded captiously or meerly for satisfaction This very matter is disputed amongst the Doctors r r r r r r Sanhedr fol. 111. 1. Therefore hell hath enlarged her self and opened her mouth ãâã ãâã ãâã ãâã ãâã beyond the statute s s s s s s Isa. V. 14. Resh Lachish saith this is for him who forsaketh one statute The Gloss is He that leaves one statute unobserved shall be condemned in hell But R. Johanan saith Their Lord will not have it so as thou sayest concerning them The Gloss is He will not have thee judge so concerning Israel For the sense is Although a man have not learnt but one statute only he shall escape Hell It is said t t t t t t Zechar. XIII 8. It shall come to pass that in all the land saith the Lord two parts of it shall be cut off and dye and the third part shall be left Resh Lachish saith The third part of Shem. R. Johanan saith unto him Their Lord will not have it so as thou saist concerning them for it is the third part of Noah It is said u u u u u u Jerem. III. 14. I will take you one of a City and two of a Tribe Resh Lachish saith These words are to be understood in the very letter R. Johanan saith unto him Their Lord will not have it so as thou sayest concerning them but one of a City shall expiate for the whole City and two of a family for the whole family It is said I will take them for my people and it is said I will bring you into the land He compares their going out of the land of Egypt with their coming in to their own land Now how was their coming in into the land of Canaan There were only two persons of threescore Myriads that entred in Rabba saith So also shall it be in the days of the Messiah A man would hardly have expected such ingenuity from a Jew as we here meet with in Resh Lachish and Rabba VERS XXXII ãâã ãâã ãâã ãâã ãâã Tell that Fox I Conceive our Saviour may allude here to the common Proverb x x x x x x Megillah fol. 16. 2. The Brethren of Joseph fell down before his face and worshipped him saith R. Benjamin bar Japheth Saith R. Eliezer ãâã ãâã ãâã ãâã ãâã This is what is commonly said amongst men ãâã ãâã ãâã ãâã ãâã Worship the Fox in his time The Gloss is In the time of his prosperity But go you and say to that Fox however he may wallow in his present prosperity that I will never flatter him or for any fear of him desist from my work but behold I cast out devils c. VERS XXXIII ãâã ãâã ãâã ãâã ãâã c. It cannot be that a Prophet should perish c. y y y y y y Sanhedr fol. 2. 1. A Tribe nor false Prophet such an one they accounted the Holy Jesus nor an High-Priest can be judged but by the bench of seventy one Rambam upon the place as also the Gemara We know that a false Prophet must be judged by the Sanhedrin from the parity of the thing for so is judged ãâã ãâã ãâã ãâã ãâã a rebellious Judge Now as to the judgment it self these things are said z z z z z z Ibid. fol. 89. 1. They do not judge him to death in the Court of Judicature that is in his own City nor in that that is at Gabneh but they bring him to the great consistory that is at Jerusalem and reserve him to one of their Feasts and at their Feast they execute him as it is said All Israel shall hear and shall fear and do no more so VERS XXXV ãâã ãâã ãâã ãâã ãâã c. Ye shall not see me until the time come when ye shall say Blessed is he c. THere was a time I confess when I apprehended no difficulty at all in these words but now which may seem a Paradox my old eyes see better than my younger ones did and by how much the more I look into this passage by so much the more obscure it appears to me I. What sence must that be taken in ye shall not see me when as after he had said this at least as the words are placed in our Evangelist they saw him conversant amongst them for the space of three months and more particularly and in a singular manner in that august triumph when riding upon an Ass he had the acclamations of the people in these very words Blessed is he that cometh c. one might therefore think that the words have some respect to this very time and action but that in St. Matthew these words are repeated by our Saviour after this triumph was over a a a a a a Matt. XXIII 39. Christ is now at Jerusalem at the feast of Dedication at least that feast was not far off for we find him going to it ver 22. so that this exposition of the words looks fair enough ye see me now but henceforward ye shall see me no more until ye shall say Blessed is he that cometh in the name of the Lord which very thing was said in that triumph of his But what shall we say then to that of St. Matthew that these very words are recited sometime after he had receiv'd these acclamations from the people I would hardly believe with the Learned Heinsius that the words in St. Matthew are not set in their proper place but the series of the History is transpos'd I would rather think our Saviour meant not an ocular seeing him but spoke it in a spiritual and borrow'd sense viz. in that sense wherein the Jews were wont to use the word seeing when they spake of seeing the Messiah the days of the Messiah and
to prove it When therefore there was so vehement and universal an expectation of the coming and reign of the Messiah amongst the Jews and when some token and indication of these times might appear to Nicodemus in the miracles that Christ had wrought our Saviour instructs him by what way and means he may be made apt and capable for seeing and entring into this Kingdom and enjoying the benefits and advantages of Messiah's days For II. The Jews had conceited that it was enough for them to have been of the seed of Abraham or the stock of Israel to make them fit subjects for the Kingdom of Heaven and the happiness that should accrue to them from the days of the Messiah Hence that passage h h h h h h Sanhedr fol. 90. 1. ãâã ãâã ãâã ãâã ãâã There is a part allotted to all Israel in the world to come That is in the participation of the Messiah But whence comes it that universal Israel claim such a part meerly because they are Israelites i. e. Meerly because they come of the stock and lineage of Israel Our Saviour sets himself against this error of theirs and teacheth that it is not enough for them to be the Children of Abraham or the Stock of Israel to give them any title to or interest in the Messiah but they must further be born ãâã ãâã ãâã ãâã ãâã from above they must claim it by an Heavenly not an Earthly birth These words of his seem to fall in and bear the same kind of sense with those of John Baptist Think not to say we have Abraham for our Father III. The Jews acknowledged in order to Proselytisme some kind of regeneration or new-birth absolutely necessary but then this was very slightly and easily attainable i i i i i i Jevamoth fol. 62. 1. 92 1. ãâã ãâã ãâã ãâã ãâã If any one become a Proselyte he is like a Child new born But in what sense is he so k k k k k k Maimoâ Issurâi biaâ câp 14. The Gentile that is made a Proselyte and the servant that is made free behold he is like a Child new born ãâã ãâã ãâã ãâã ãâã And all those relations he had whiles either Gentile or Servant they now cease from being so By the Law it is lawful for a Gentile to marry his Mother or the Sister of his Mother if they are Proselyted to the Jewish Religion But the wise men have forbidden this lest it should be said we go downward from a greater degree of sanctity to a less and that which was forbidden yesterday is allowable to day Compare this with 1 Cor. V. 1. Christ teaches another kind of new birth requisite for those that partake of the Kingdom of the Messiah beyond what they have either as Israelites or Proselytes viz. that they should be born from above or by a celestial generation which only makes them capable of the Kingdom of Heaven VERS IV. ãâã ãâã ãâã ãâã ãâã c. Can he enter the second time into his Mother's Womb THE common opinion of the Jews about the qualification of an Israelite qua Israelite still sticks in the mind of this Pharisee and although our Saviour useth that term which in the Jewish Language plainly enough intimates the necessity of being born from Heaven yet cannot he easily get off from his first prejudice about the Israelitish Generation Whereas the Israelites as they are Israelites have a right to be admitted into the Kingdom of the Messiah do you therefore mean by this expression of yours that it is necessary for any to enter a second time into his Mother's Womb that he may be an Israelite anew He knew and acknowledged as we have already said that there must be a sort of a new-birth in those that come over to the Jewish Religion but he never dreamt of any new proselytism requisite in one that had been born an Israelite He could not therefore conceive the manner of a new birth that he should be made an Israelite anew unless it were by entring into the Mother's Womb a second time which to him seemed an impossible thing VERS V. ãâã ãâã ãâã ãâã ãâã Except a man be born of water and of the Spirit HE tells him that the Jew himself cannot be admitted into the Kingdom of the Messiah unless he first strip himself of his Judaism by Baptism and then put off his carnal and put on a spiritual state That by water here is meant Baptism I make no doubt nor do I much less question but our Saviour goes on from thence to the second Article of the Evangelical Doctrine And as he had taught that toward the participation of the benefits to be had by the Messiah it is of little or of no value for a man to be born of the seed of Abraham or to be originally an Israelite unless he was also born ãâã ãâã ãâã ãâã ãâã or from above so he now further teacheth him that this admission is not to be obtained but by an absolute renunciation of Judaism and being Baptized into the profession of the Gospel For the tenor of Christian Baptism runs point blank against Judaism The Jewish Religion taught justification by works but Evangelical Baptism obliged to Repentance and alarum'd the sinner to look elsewhere for remission of sins so that to a Jew Baptism was indispensibly necessary in order to his admission into the Kingdom of the Messiah that by that Baptism of his he might wholly divest himself of his Jewish state VERS X. ãâã ãâã ãâã ãâã ãâã Art thou a Master of Israel l l l l l l Echa rabbathi fol. 66. 2. ãâã ãâã ãâã ãâã ãâã Art thou a wise man in Israel It was the answer of a Boy to R. Joshua when he asked him ãâã ãâã ãâã ãâã ãâã Which is the shortest way to the City The Boy answered this is the shortest way though it is the longest and that is the longest way though it is the shortest R. Joshua took that way which was the shortest though the longest When he came very near the City he found Gardens and places of pleasure hedged in so that he could go no further He returned therefore to the Boy and said to him my Son is this the shortest way to the City The Boy answered art thou a wise man in Israel did I not thus say to thee That is the shortest way though the longest c. VERS XIV ãâã ãâã ãâã ãâã ãâã c. And as Moses lifted up the Serpent c. THE Jews dote horribly about this noble mystery There are those in Bemidbar rabba m m m m m m Sect. 19. that think that the Brazen Serpent was not affixed to a pole but thrown up into the Air by Moses and there to have settled without any other support n n n n n n Baal Turim in Numb XXI Moses put up the Serpent for ãâ¦ã sign as he that
chastiseth his Son sticks up the rod in some eminent place where the Child may see it and remember ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã c. Not to condemn the world IN what sense beside that which is most common and proper the Jewish Schools use the word ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã we may see from these and such like instances I. p p p p p p Bava Mezia fol. 33. 2. ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã Behold the world is gone after him In Jerusalem Language ãâã ãâã ãâã ãâã ãâã We very often meet with ãâã ãâã ãâã ãâã ãâã All the world confesseth c. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã the poor of their own City and ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Israel and ãâã ãâã ãâã ãâã ãâã 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 Gââ 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 ãâã ãâã ãâã ãâã ãâã A question about purifying I. ãâã ãâã ãâã ãâã ãâã Syriack ãâã ãâã ãâã ãâã ãâã which calls to mind that which is so perpetually in use amongst the Talmudick Authors ãâã ãâã ãâã ãâã ãâã R. N. enquired of R. N. whence that also as familiarly used ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã A man can receive nothing THE rendring of this word ãâã ãâã ãâã ãâã ãâã receive may be a little questioned The Syriack hath it ãâã ãâã ãâã ãâã ãâã to receive Perhaps it might be fitlier translated ãâã ãâã
me saith our Saviour not because you did see the miracles but because ye did eat of the loaves and were filled Were all these so very poor that they had need to live at another man's charge or should follow Christ meerly for Bread It is possible they might expect other kind of dainties according to the vain musings of that Nation Perhaps he was such a kind of slave to his belly that said Blessed is he that shall eat bread in the Kingdom of God Luke XIV 15. k k k k k k Rambam in Sanhedr cap. 10. Many affirm that the hope of Israel is that Messiah shall come and raise the dead and they shall be gathered together in the Garden of Eden and shall eat and drink and satiate themselves all the days of the world And that there are Houses built all of precious stones Beds of Silk and Rivers flowing with Wine and spicy Oyl l l l l l l Shemâth raââa sect 25. He made Manna to descend for them in which were all manner of tastes and every Israelite found in it what his palate was chiefly pleased with If he desired fat in it he had it In it the young men tasted Bread the old men Honey and the Children Oyl So it shall be in the world to come the days of the Messiah he shall give Israel peace and they shall sit down and eat in the Garden of Eden and all Nations shall behold their condition as it is said behold my Servants shall eat but ye shall be hungry Isai. LXV 13. Alas poor wretches how do you deceive your selves for it is to you that this passage of being hungry whiles others eat does directly point Infinitââ¦re the dreams of this kind particularly about Leviathan and Behemoth that are to be served up in these Feasts m m m m m m Bava bathra fol. 74. 2. Targ. Jonath in Gen. 1. 21. Pirke R. Eliezer cap. 11. II. Compare with this especially what the Jews propound to themselves about their being fed with Manna n n n n n n Midras Schir fol. 16. 4. The later redeemer that is Messiah for he had spoken of the former Redeemer Moses immediately before shall be revealed amongst them c. And whether will he lead them Some say into the Wilderness of Judah others into the Wilderness of Sihon and Og. Note that our Saviour the day before when he fed such a multitude so miraculously was in the Desert of Og viz. in Batanea or Bashan ãâã ãâã ãâã ãâã ãâã And shall make Manna descend for them N. B. So Midras Coheleth o o o o o o Fol. 86. 4. The former Redeemer caused Manna to descend for them in like manner shall our latter Redeemer ãâã ãâã ãâã ãâã ãâã cause Manna to come down as it is written there shall be an handful of Corn in the Earth Psal. LXXII 16. VERS XXXII ãâã ãâã ãâã ãâã ãâã Moses gave you not that bread from Heaven THE Gemarists affirm that Manna was given for the merits of Moses p p p p p p Taanith fol. 9. 1. There were three good Shepherds of Israel Moses Aaron and Miriam and there were three good things given us by their hands a Well a Cloud and Manna The Well for the merits of Miriam the pillar of the Cloud for the merits of Aaron Manna ãâã ãâã ãâã ãâã ãâã for the merits of Moses Contrary therefore to this opinion of theirs it may well be said ãâã ãâã ãâã ãâã ãâã Moses did not give you this Bread i. e. it was by no means for any merits of his But what further he might intend by these words you may learn from the several Expositors VERS XXXIX ãâã ãâã ãâã ãâã ãâã Should raise it up again at the last day SO also vers 40. 44. the emphasis lyes in ãâã ãâã ãâã ãâã ãâã The last day I. They looked as hath been already said for the Resurrection of the dead at the coming of the Messiah Take one instance q q q q q q Hieros Kilaim fol. 32. 2. R. Jeremiah said when I dye bury me in my shirt and with my shooes on c. that when Messiah comes I may be ready drest to meet him Apply here the words of our Saviour Ye look for the Resurrection when Messiah comes and since you seek a sign of me perhaps you have it in your minds that I should raise some from the dead Let this suffice that whoever comes to me and believes in me shall be raised up ãâã ãâã ãâã ãâã ãâã at the last day II. It was the opinion of that Nation concerning the Generation in the Wilderness The Generation in the Wilderness have no part in the world to come neither shall they stand in judgment r r r r r r Sanhedr cap. helek halac 3. Now as to this Generation in the Wilderness there had been some discourse before vers 31. viz. of those that had eaten Manna in the Wilderness But that Manna did not so feed them unto Eternal Life as you yourselves confess as that they shall live again and have any part in the world to come I am therefore that Bread from Heaven that do feed those that eat of me to eternal life and such as do eat of me i. e. that believe in me ãâã ãâã ãâã ãâã ãâã I will raise them up so that they shall have part in the world to come VERS XLV ãâã ãâã ãâã ãâã ãâã And they shall be all taught of God ISAI LIV. 13. And all thy Children shall be taught of God The Children of Israel of Jerusalem and of Zion are very frequently mentioned by the Prophets for those Gentiles that were to be converted to the Faith taught before of the Devil by his Idols and Oracles but they should become the Children of the Church and be taught of God The Rabbins do fondly apply these words of the Prophet when by thy Children they understand ãâã ãâã ãâã ãâã ãâã the Disciples of the wise men s s s s s s Beracoth fol. 67. 1. The Disciples of the wise men multiply peace in the world as it is written all thy Children shall be taught of God and great shall be the peace of thy Children ãâã ãâã ãâã ãâã ãâã Do not read Baneca thy Children but Boneca thy Builders But who were there among mortals that were more taught of men and less of God! being learned in nothing but the Traditions of their Fathers He must be taught of the FATHER that would come to the Son not of those sorry Fathers he must be taught of God not those masters of Traditions VERS LI. ãâã ãâã ãâã ãâã ãâã The Bread which I give is my Flesh. HE Tacitly confutes that foolish conceipt of theirs about I know not what dainties the Messiah should treat them with and slights those trifles by teaching that all the dainties Christ had provided were himself Let them not look for
h h h h h h De Bell. Sacr. lib. 10. cap. 31. VERS VIII ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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
other of the Patriarchs and further take notice how though they reckon up nine Children of Joseph ãâã ãâã ãâã ãâã ãâã c. Now the Sons of Joseph which were born to him in the Land of Egypt were nine Souls ver 27. yet they name but seven Josephus the Historian speaking of those threescore and ten persons that went down into Egypt I will reckon them up saith he that I may satisfie those who would pretend we took not our original from Mesopotamia but from Egypt It is strange therefore that the Interpreters would add those that were actually born in Egypt But it seems that when they would confound the true number they chose those upon the account of those words in Gen. L. which we mentioned As to these Children of Ephraim and others whose story is mentioned 1 Chron. VII 20. the Masters of Traditions tell some ridiculous tales of them viz. that having not counted right as to the years of their bondage in Egypt they went to invade the Land of Palestine before the appointed time and fell by the sword of the Gittites q q q q q q Targ. in Cant. 2. 7. But that they came to life again with those whom Ezekiel raised from the dead Chap. XXXVII r r r r r r Sanbedr fol. 92. 2. I have in my notes upon Luke III. offered my conjecture why the Interpreter should confound the number and put threescore and fifteen instead of threescore and ten as also why the Evangelist should follow that Version and that number and am of the same mind still In the mean time wondring at their retaining the true number Deut. X. 22. Where Nobilius in his Scholia tells us Josephus lib. 2. Antiquitatum c. Josephus in his second book of Antiquities writing of Jacob hath set the number I have quoted the passage already And St. Jerom in his questions upon Genesis witnesseth that the Septuagint so writ it Alii codices c. Other Copies have ãâã ãâã ãâã ãâã ãâã threescore and fifteen Souls If the Septuagint wrote so in this place when elsewhere they have threescore and fifteen I know no other reason can be rendred of it but that Moses is here introduced speaking to the people of Israel who very well knew the certain and true number but elsewhere where it is rendred by them threescore and fifteen he is writing an History for the whole world to whom the precise number was not so well known But one may suspect the same pen did not translate the Book of Deuteronomy that had translated the Books of Genesis and Exodus So Gaphterim in Gen. X. 14. by the Interpreter of that Book is rendred ãâã ãâã ãâã ãâã ãâã Gaphthoriim or as it is in M. S. Alex. ãâã ãâã ãâã ãâã ãâã Caphthoriin but in the Book of Deuteronomy Chap. II. 23. it is ãâã ãâã ãâã ãâã ãâã Cappadocians VERS XVI ãâã ãâã ãâã ãâã ãâã Were carry'd over into Sychem ãâã ãâã ãâã ãâã ãâã Ever let a man teach his disciple concisely s s s s s s Gloss in Zevachin fol. 2. 1. or briefly So that a short way of speaking especially in a thing plain was not strange amongst the Jews which rule if Steven follow'd in this place he might do it more safely and unblameably in a story so well known I. It was very commonly and without any kind of doubt receiv'd amongst them that the bones of the Twelve Patriarchs as well as those of Jacob were carry'd out of Egypt into Canaan t t t t t t Hierosol Sotah fol. 17. 3. It is written I will go down with thee into Egypt ãâã ãâã ãâã ãâã ãâã and even in going up I will make thee to go up Gen. XLVI 4. ãâã ãâã ãâã ãâã ãâã What are we taught by ãâã ãâã ãâã ãâã ãâã even in going up He saith I will make thee to go up and I will make all the other Tribes to go up too teaching thereby ãâã ãâã ãâã ãâã ãâã that every Tribe should carry up the bones of the Patriarch of his Tribe with it Take notice by the way that the Seventy render ãâã ãâã ãâã ãâã ãâã unto the end u u u u u u Gloss in Bava kama fol. 92. 1. The bones of all the Patriarchs were carry'd out of Egypt and buried in the land of Canaan as it is written And ye shall carry up my bones with you Gen. L. 25. w w w w w w See also Beresh rabba fol. 115. 3. Gloss in Maccoth 11. 2. R. Sol. in Exod. 13. 19. II. Thus far therefore Stephen speaks with the consent of that Nation viz. that the bones of the Patriarchs were conveighed out of Egypt into Canaan But what can we say as to their being bury'd in Sychem Doubtless he spake according to the common received opinion amongst them in this thing also though I cannot but say that aââ Jewish writers as far as I have met with are wholly silent in it Nay Josephus himself will have them buried in Hebron and that before the Israelites came out of Egypt x x x x x x Antiq. lib. 2. cap. 4. The Talmudists speak very much of Joseph's being bury'd in Sychem and amongst other things say this That they stole him from Sychem and restor'd him to sychem again y y y y y y Sotah fol. 13. 2. But as to the burying of the other Patriarchs there they have not one word Benjamin also in his Itinerary speaking of Sychem mentions the Sepulcher of Joseph and none but that And so do the Cippi Hebraiâi as the Learned Hottinger translates them From Sechem at the distance of a Sabbath-days journey lyes a village call'd ãâã ãâã ãâã ãâã ãâã Belata where Joseph the just of blessed memory lyes buried I conceive the reason why the Jews are so silent in this matter may be because they fear it would be a reproach to themselves and too great an honour for the Samaritans that the Patriarchs bones should lye amongst them As to Joseph's being buried there there could be no denial of that because the Scripture speaks it in express terms that he was buried in Sichem but it is very grievous for them to acknowledg that all the other heads of the Nation and Tribes should lye there where the apostacy of the Ten Tribes first began and after their expulsion the odious Nation of the Samaritans were seated and for this very reason one might argue that Stephen would never have mention'd such a thing if it could have been contradicted by them The Masters of the Traditions indeed do tacitly yield that the eleven Patriarchs were not buried in Hebron when they admit but four couples there viz. Adam and Eve Abraham and Sarah Isaac and Rebecca Jacob and Leah a a a a a a Sotah fol. 13. 1. And if so where were they buried If we do but consider how the great charge and care of publick affairs was committed to
and sincerely understood them of the sufferings and death of the Messiah Let those answer for them who would have them inspired by the Holy Ghost If they were thus inspired they could not but attain the true sense and scope of the Scripture as well as the Grammatical signification of the words and could not but discern here that the Prophet treats of an afflicted suffering dying buried Messias c. And if so how strange a thing is it that the whole Nation should be carried away with so cursed perverse and obstinate a denial of the Messiah's death What For Seventy two Doctors and Guids of the people and those divinely inspired too so plainly to foresee the sufferings and death of the Messiah foretold in this Chapter and yet not to take care to disperse this Doctrine amongst the people nor deliver and hand it down to posterity But if they did do it how came so horrid an aversness to this Doctrine to seize the whole Nation If they did not what execrable Pastors of the people were they to conceal so noble and so necessary an Article of their Faith and not impart it In like manner do the Jews commonly apply that famed Prophesie of Christ Isa. IX 6. to King Hezekiah I doubt also the Greek Interpreters lean that way that clause ãâã ãâã ãâã ãâã ãâã I will restore health or soundness to him gives a suspition of it VERS XXXIII ãâã ãâã ãâã ãâã ãâã In his humiliation his judgment was taken from him THE Hebrew Text is ãâã ãâã ãâã ãâã ãâã He was taken from prison and from judgment which the Seventy read thus ãâã ãâã ãâã ãâã ãâã If you render the word ãâã ãâã ãâã ãâã ãâã in the same sense with ãâã ãâã ãâã ãâã ãâã 1 Sam. XXI 7. Doeg for devotion saith Kimchi was detained before the Lord then is shewn so much the greater wrong done to Christ. He was snatcht from the place of his devotion and from his work and he was snatched from the place of judgment that he could neither be safe in that nor have just judgment in the other Any one knows what ãâã ãâã ãâã ãâã ãâã signifies namely Being detained upon a Religious account and what affinity the word ãâã ãâã ãâã ãâã ãâã to shut up may have with it every one may also see ãâã ãâã ãâã ãâã ãâã Who shall declare his generation That is who shall declare the wickedness of that age or generation wherein he lived and by whom he suffered such things This and such like passages are very usual amongst the Jews h h h h h h Midr. Schiâ fol. 17. 3. In the generation in which the Son of David shall come the Synagogue shall be a common stews Galilee shall be destroyed and Gablan shall be laid wast the wisdom of the Scribes shall putrifie good and merciful men shall fail yea and truth it self shall fail and the faces of that generation shall be as the faces of dogs R. Levi saith The Son of David shall not come but in a generation wherein mens faces shall be impudent and which will deserve to be cut off R. Jannai saith When thou seest the generation after the slandering and blaspheming generation then expect the feet of King Messias that is his coming While I read the Chaldee Paraphrast in Isa. LIII methinks I see a forehead not unlike the faces before mentioned for he wrests the Prophets words with that impudence and perversness from their own proper sense that it is a wonder if his own Conscience while he was writing it did not check and admonish him VERS XL. ãâã ãâã ãâã ãâã ãâã But Philip was found at Azotus IF this was done at Gaza or near it it was from thence to Azotus about two hundred and seventy furlongs or thirty four miles or thereabout * * * * * * Diod. Sicul. lib. 19. And Azotus was as it seems two miles from Jamnia according to the computation of Antoninus his Itinerarium From Gaza to Askalon sixteen miles from Askalon to Jamnia twenty We have the mention of one ãâã ãâã ãâã ãâã ãâã Rabba Philippi as it should seem in the Jerusalem Talmud i i i i i i Megill fol. 70 2. CHAP. IX VERS II. ãâã ãâã ãâã ãâã ãâã He desired letters of him the High Priest to Damascus THESE letters were written from the whole Sanhedrin k k k k k k Vid. Acts XXII 5. the head of which was Gamaliel Paul's Master yet they are attributed to the High-Priest he being of a more worthy degree and order than the President of the Council that in Acts XXIII 4. hath a peculiar Emphasis ãâã ãâã ãâã ãâã ãâã God's High-Priest and hints to us the opinion that Nation had of the High-Priest namely that he was God's Officer whereas the President of the Council was only an officer of the People and chosen by men The charge of the High-Priest was to take care about holy things the charge of the President was to take care about the Traditions for he was the ãâã ãâã ãâã ãâã ãâã the keeper and repository of Traditions But the words we are upon do occasion a more knotty and difficult question viz. whether the decrees of the Sanhedrin were of authority amongst the Jews in Countries abroad As to Damascus there is the less scruple because Syria in very many things was lookt upon to be of the same rank and condition with the land of Israel But what shall we think of more remote Countries For instance Egypt or Babylon where the greatest number of Jews above all other Countries in the World did reside I. There was no Sanhedrin of Seventy men either in Egypt or Babylon or indeed any where else but that at Jerusalem There were very famous Academies in Babylon viz. that of Nehardea that of Sorah and that of Pombeditha But a Sanhedrin no where There was a very famous Cathedral Church at Alexandria wherein were seventy pompous stalls but it was but a Church not a Sanhedrin l l l l l l Hieros Succah âc 55. 1. II. In what veneration the Jerusalem Sanhedrin was held every where amongst all sorts of Jews may be collected from this that the rule and determination concerning intercalating the year concerning the beginning of the year and the appointed time of the feasts c. came from it as also that was esteemed the keeper and repository of the oral Law III. The judgment of life and death in the matter of Heresie and heterodoxy belonged only to the Jerusalem Sanhedrin and it is some such thing that is now before us The Christians were to be sent from the Synagogues bound to Jerusalem that if they would not deny their faith they might be condemned to dye The Synagogues by their three men might scourge them but they could not pass sentence of death And these goodly men conceived there was no other way to extirpate Christianity but by the death of Christians
time be delivered from the bondage of their sinful corruption that is the bondage of their lusts and vile affections under which it hath lain for so long a time into a noble liberty such as the Sons of God enjoy VERS XXII ãâã ãâã ãâã ãâã ãâã c. The whole creation groaneth together c. IF it be enquired how the Gentile World groaned and travailed in pain let them who expound this of the Fabrick of the material World tell us how that groaneth and travaileth They must needs own it to be a borrowed and allusive phrase But in the sense which we have pitcht upon the very literal construction may be admitted CHAP. XI BEFORE we apply our selves to the Exposition of this Chapter let me make these few enquiries I. Whether the Jewish Nation as to the more general and greater part of it had not been rejected and blinded before such time as our Saviour manifested himself in the flesh I know well enough that the casting off of that Nation is commonly assigned to that horrid wickedness of theirs in murdering the Lord Christ and persecuting the Gospel and his Apostles a wickedness abundantly deserving their rejection indeed but were they not blinded and cast off before They were ãâã ãâã ãâã ãâã ãâã a generation of Vipers at the time that the Baptist first appeared amongst them and this bears the same signification as the seed of the Serpent Our Saviour preacheth to them in Parables that they might neither see nor hear nor be converted nor their sins be forgiven them Mark IV. 11 12. which may give ground of suspicion that that people were cast off to whom Christ preaches in such a form and manner of Oratory on purpose that they should not be converted If they were Jews to whom S. Peter directs his first Epistle as who indeed doth deny it then there is some weight in those words Chap. II. 10. Ye were in times past not a people II. Is it not very agreeable to reason and Scripture to suppose that Nation cast off for the entertainment they had given to their fond and impious Traditions A reprobate people certainly they were whose Religion had made void the Commandments of God A reprobate Nation who in vain worshipped God after the Commandments of Men Matth. XV. and by such Commandments of Men that had leven'd yea poisoned their minds with blasphemy and hatred against the true Messiah and the pure truth of God Isa. XXIX 13. Because the fear of this people toward me is taught by the precept of men therefore the wisdom of their wise men shall perish c. May we not from this original derive the first original of the rejection of this people And by how much the more they are bewitcht with the love of their Traditions by so much the more we may suppose them separated from God hardened and cast off That the Apostle seems to look back to times before the murdering of our Lord when he is discoursing about the casting off of that Nation III. Was not the Gospel brought unto and publisht amongst the ten Tribes as well as amongst the Jews when the Apostle wrote this Epistle The determination of this matter seems to conduce something toward the explaining of this Chapter seeing throughout the whole Chapter there is no mention of the Jews singly but of Israel The Gospel was to be preacht to the whole World before the destruction of Jerusalem Matth. XXIV 14. And was it not to the ten Tribes as well as other Nations It makes for the affirmative that S. James directs his Epistle ãâã ãâã ãâã ãâã ãâã to those ten Tribes as well as the other two But the Apostles wrote to none but to whom the Gospel was now come VERS I. ãâã ãâã ãâã ãâã ãâã Hath God cast away his people WE may observe what it is the Apostle propounds to discourse viz. not of the universal calling in of the Nation but of the non-rejection of the whole Nation Hath God so rejected his people that he hath cast them away universally ãâã ãâã ãâã ãâã ãâã God forbid For I my self am an Israelite and he hath not cast me away ãâã ãâã ãâã ãâã ãâã Of the Tribe of Benjamin So Phil. III. 5. The Jasper stone upon which was inscribed the name of Benjamin in the Brest-plate was the first foundation in the New Jerusalem Revel XXI 19. In memory as it should seem of this Benjamite the chief founder of the Gentile Church e e e e e e Hieros Peah fol. 15. 3. Kiddush fol. 60. 2. The Jasper of Benjamin fell one day out of the Brest plate and was lost Dama ben Nethinah having one like it they bargained with him to buy it for an hundred pence c. VERS II. ãâã ãâã ãâã ãâã ãâã How he maketh intercession c. f f f f f f Lev. Gâr in 1 Kings XIX ELijah begs of God that he would take vengeance on the Israelites for the wickednesses they had committed VERS III. ãâã ãâã ãâã ãâã ãâã They have digged down thine Altars THY Altars What Altars of God should they be that the Israelites had thrown down in Samaria The Altar in the Temple was whole at that time And what Altar had God besides R. Sol. upon 1 Kings XIX Tells us these Altars were private Altars raised to the Name of God Such an one was that that Elijah repaired being broken down 1 King XVIII 30. There were indeed ãâã ãâã ãâã ãâã ãâã high places built up to Idols but there were some also built up to God And that as the Jews grant lawfully enough before the Temple was built which were used afterward but the use of them became faulty because they were bound to go only to that Altar that was in the Temple These Altars were unlawfully built amongst the two Tribes of Judah and Benjamin because the way lay open for them to the Altar at Jerusalem but it was not so unlawful for the ten Tribes within the Kingdom of Samaria because they could have no such access It is questionable therefore whether Elijah would call the high places or Altars in Judaea though dedicated to the true God the Altars of God which being so dedicated in Samaria he calls by the name of thine Altars VERS IV. ãâã ãâã ãâã ãâã ãâã To the image of Baal THOSE who would have the Hebrew Bibles corrected by the Greek Version and contend that those Interpreters were inspired with a Prophetick Spirit let them tell us here who it was that mistook these Interpreters or St. Paul For so they in 1 King XIX 18. ãâã ãâã ãâã ãâã ãâã And thou shalt leave in Israel seven thousand men all the knees which have not bowed the knee ãâã ãâã ãâã ãâã ãâã to Baal So the Roman and Alexandrian Edition But the Apostle ãâã ãâã ãâã ãâã ãâã I have reserved to my self seven thousand men all that have not bowed the knee ãâã ãâã ãâã ãâã ãâã to Baal To pass by the
that number of twelve But omitting this there were more also present when he said these words who had followed him in the regeneration and if all they and all the Saints that should be in the whole world were to be concluded within that priviledge of sitting with Christ upon the Bench why is the number restrained only to Twelve You Twelve that is All Saints shall judge the twelve Tribes of Israel that is the whole world is so thorny a Gloss that my fingers can by no means touch it III. We gave the sense of the words in their place Namely by Christ sitting in the Throne of his glory is not to be understood his Tribunal in the last judgment but when he should come in the glory of his vengeance against the Jewish nation then not the Persons but the Doctrine of the twelve Apostles should judge and condemn that most wicked Nation And as to the opinion it self concerning the Saints sitting with Christ. I. Nothing is plainer in the Scripture than that all shall stand before the judgment seat of Christ 2 Cor. V. 10. as well the Sheep as the Goats Mat. XXV 32. c. Mention indeed is made of reigning with Christ but no where of judging with Christ in the day of judgment II. How little or nothing doth that sound The Saints shall approve the judgment of Christ Are thrones for this to be set up that those that sit upon them should approve the judgment The very Devils and damned themselves shall not otherwise chuse but acknowledge his justice III. And what I pray is this manner of arguing Saints in the last day shall approve the judgment and sentence of Christ Therefore ye are able to judge concerning those things which pertains to this life We therefore make no doubt that the sense of these words Know ye not that the Saints shall judge the World most plainly is this Know ye not that Christians shall be Magistrates and Judges in the World Which most clearly appears by these observations I. The word ãâã ãâã ãâã ãâã ãâã Saints in the verse before denotes all Christians as opposed to Infidels not professing Christianity But that all these shall judge the world with Christ the espousers of that opinion will not acknowledg and then let a reason be given why the word in this verse is to be taken in a different and stricter sense than the same word is in the verse aforegoing II. The Apostle speaks as of a thing known and confessed ãâã ãâã ãâã ãâã ãâã Know ye not But whence was this known or to be known that Christians should be Magistrates and judges of the world Most easily and most plainly out of Dan. Chap. VII 18 27. Where when the four Heathen Monarchies which had so long ruled the world under their Tyranny fell at length the Rule and Dominion and Empire under the whole Heaven was to be translated to the people of the Saints of the most In what sense and in what latitude the word Saints is to be taken one may learn from a very plain Antithesis in that Chapter The Rule and the Dominion and Empire under the whole Heaven was before belonging to Heathens but under the reign of Christ it was the Saints that is the Christians III. This sense agrees very well with the Apostles argument Think it not unlawful to decide among themselves such differences as arise among your selves and by flying to Heathen Tribunals do not bring a reproach upon the Gospel for consider what is foretold by Daniel which ye know well enough namely that the Saints that is the Christians shall hereafter possess the Dominion and Government of the whole world as now a long while the Heathens have possessed and do possess it If they shall one day be endued with a right of governing certainly you your selves may determine of contentions now IV. That which is said by the Apocaliptic Chap. XX. 4. agrees with the sense of this place That when Christ had bound Satan that he should no more deceive the Gentiles as he had done before by Idols Oracles c. Thrones are set up and Judgment is given unto them who set upon them that is a Power and Authority of judging and ruling and exercising magistracy VERS III. ãâã ãâã ãâã ãâã ãâã Know ye not that we shall judge Angels HE saith not as he did before The Saints shall judge Angels but We shall judge them By Angels all confess Devils to be understood But certainly all Saints according to the latitude of that word in the verse foregoing that is that profess Christianity shall not judge Devils Nor is this judging of Angels to be understood in the last day But the Apostle speaks of the Ministers of the Gospel himself and others who by the preaching of the Gospel and the name of Christ should spoyl the Devils of their Oracles and Idols should deprive them of their Worships should drive them out of their seats and strip them of their Dominion Thus would God subdue the whole world under Christian Power that Christian Magistrates should judge men and Ministers of the Gospel Devils and do not you now judge among your selves of some trivial differences VERS IV. ãâã ãâã ãâã ãâã ãâã Iudgments of things pertaining to this life HOW judgments among the Jews were distinguished into ãâã ãâã ãâã ãâã ãâã Pecuniary judgments and ãâã ãâã ãâã ãâã ãâã Capital judgments every one knows Whether ãâã ãâã ãâã ãâã ãâã Judgments of things pertaining to this life and ãâã ãâã ãâã ãâã ãâã Pecuniary judgments are the same we do not dispute certainly under Pecuniary judgments as they are opposed to Capital judgments are comprised all judgments below Capital Hence is that which we observe elswhere Capital judgments were taken away from Israel forty years before the destruction of the Temple e e e e e e Hieros Sanhedr fol. 24. 2. And Pecuniary judgments were taken away from Israel in the days of Simeon ben Jochai f f f f f f Ibid. col 1. ãâã ãâã ãâã ãâã ãâã Who are least esteemed in the Church I. To interpret this word here for those that are most vile or most contemptible which some versions do is certainly somewhat hard and improper What Needy persons and such as seek their living by almes or hard labour to make them Judges Whence should such have skill to judge or be at leasure for it How apt might they be to consult rather their own gain than just judgment And who would not despise such Judges The word therefore ãâã ãâã ãâã ãâã ãâã least esteemed is not to be reserred to the lowest of the common people but to the lowest of the order of Judges II. That Order had these degrees in the Jewish Benches according to the custom and disposition of which it is very likely the Apostel speaks 1. There was the Great Sanhedrin consisting of LXXI Elders 2. There was the Sanhedrin of Three and Twenty in Cities of more note 3.
to martyrdom and what shall become of them if their bodies rise not again So Jer. V. ult ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã For the Dead which let us illustrate by a like Phrase The Jews baptized a Proselyte ãâã ãâã ãâã ãâã ãâã Under the Notion or in the name of a Proselyte and a servant to be set free ãâã ãâã ãâã ãâã ãâã Under the Notion or in the name of a Libertine But now when it was said N. is baptized ãâã ãâã ãâã ãâã ãâã for a Proselyte N. is baptized ãâã ãâã ãâã ãâã ãâã for a Libertine are not these words uttered well in Greek ãâã ãâã ãâã ãâã ãâã Such an one is baptized for a Proselyte for a free Man II. If the rendring the word ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Which intimates the water of the Red Cow ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã But what remedy have they That which is written ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Our boasting than ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã e e e e e e Eâsib Eccles. Hâst 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
this their dispersion because he had done that which he threatned them to do viz. to scatter them among the Nations but withal some singular Providence of God appears by his singular disposal in managing this dispersion Not to speak how he had promised Abraham a numerous seed and now so numerous as to be scattered strangers through the World He had chosen them for his own people yet they were thus disunited had promised them the Land of Canaan and yet dispersed them into all Lands a peculiar people and still they are so notwithstanding their Dispersion for they run into one knot and retain their Families as the Poets fain the River Arethusa to remain unmixed in the Sea Take them as a contrary Religion to all Nations yet retaining their Religion among all Nations when there was such promoting nay forcing them to Idolatry III. The great dispersion was from the two Tribes The ten Tribes were shut up in the remote parts of Assyria in Halock Habor c. And you bear no more of them but of the two Tribes were all these Dispersions in Babylonia Egypt all Persia over and the Roman Empire IV. As the Curse on Levi Gen. XLIX 7. I will divide them in Jacob and scatter them in Israel had a blessing in it to others so here They the sons of Levi were scattered but it was to be Teachers to the Nation So these two Tribes were dispersed about the World but wheresoever they came they carried the doctrine of the true God with them Ezek. XXXVI 22. There it is said That they professed the Name of God among the Heathen where thy were scattered though they profaned it Here are two things observable First That the Two Tribes were dispersed the Ten shut up because the Two carried the true Profession of God the Ten had been Idolaters Secondly So had the Two indeed been but after the Captivity never and from thence they were dispersed to disperse the Name and knowledge of the true God Thus God did prefoce to the Introduction of Religion among the Gentiles as by scattering the Greek Tongue he made way for the New Testament that was written in that Tongue Seneca questions Ad Helviam cap. 6. Quid sibi Volunt in mediis Barbarorum regionibus Graecae urbes Quid inter Indos Persasque Macedonicus sermo What it meant that the Greek Language and Greek Cities were found among Barbarous Nations It was strange but a singular Providence viz. that the New Testament might reach to and be understood by those remote Countries So if you ask why there were Jews in all Nations I answer for a punishment to them and withal for a singular Providence to all the World viz. to acquaint the World with the true God against the time when the Gospel came to the Heathen V. All this diffused dispersion kept the same Religion nay the same Traditions when they came up All zealous of the Tradition of their Fathers The Sadducees indeed differed in the Resurrection and in Traditions yet kept exceeding much in the same rites though they pleaded another original It is a wonder how the same spirit should be in all those in Babylon Judaea Egypt except about Onias Temple these places to which Peter writes Greece all the World over the Leaven leavened the whole lump Trace the Apostle Paul you find he hath the same opposition every where upon the same account because he opposed their customs See 1 Thes. II. 14 15 16. For ye Brethren became followers of the Churches of God which in Judaea are in Christ Jesus for ye also have suffered like things of your own Country men even as they have of the Jews Who both killed the Lord Jesus and their own Prophets and have persecuted us and they please not God and are contrary to all men Forbidding us to speak to the Gentiles that they might be saved Where you see all of them in general wheresoever dispersed in Judaea or out of it yet were of the same disposition all zealous of their own Traditions and bent upon persecuting the Preachers and Professors of Christian Religion because that opposed them There is that think that ãâã ãâã ãâã ãâã ãâã that weight and the sin that doth so easily beset us in Heb. XII 1. meaneth this that this was the sin that did hang on the Hebrews However it were undoubtedly this was their Epidemical sin plague and undoing For VI. For this God gave them up to a reprobate sense As once for their sins God turned and gave them up to worship the Host of Heaven Act. VII 42. So for this God cast off the generality of the Nation as in a desperate and incurable condition even before he destroyed their City See 1 Thes. II. 16. There it is said that wrath was come upon them to the uttermost And that Epistle was writ the first of all the Epistles And the Apostle S. Paul Rom. XI even concludes that they were cast off already though when he wrote it was long before the City was destroyed Nay go further back Joh. XII 39. Therefore they could not believe because Esaias said He hath blinded their Eyes and hardened their hearts Mark IV. 12. That seeing they may see and not perceive and hearing they may hear and not understand lest at any time they should be converted Which places speak Gods giving them up and induration of them Nay yet further back Matth. III. 7. O Generation of Vipers who hath warned you to flee from the wrath to come Even in John the Baptists time they were destined for Gods wrath See also 1 Pet. II. 10. Which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy This is spoke of the Dispersion that believed Before they imbraced the Faith God had rejected them they were not a People VII But God had a remnant in that Nation that should be saved Therefore he destroyed not the Nation utterly and continued a publick Worship among them See how S. Peter mentioning the Dispersion in Pontus Galatia c. styles them Elect in the first Chapter and 2. vers and here in the Text elected together Take two or three other places Matth. XXIV 22 24. For the Elects sake those days shall be shortned There shall arise false Christs and false Prophets and shall shew great signs and wonders in so much that if it were possible they shall deceive the very elect Rom. XI 5. Even so then at this present time also there is a remnant according to the election of Grace These places infer that God had a peculiar people in that Nation that he had not give up To those this Apostle refers in the second Epistle III. 9. The Lord is not slack concerning his promise as some men count slackness but is long suffering to us ward not willing that any should perish but that all should come to repentance God stayed his judgment that he threatned upon
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 ãâã ãâã ãâã ãâã ãâã 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
shouldest value or think of him and the Son of man that thou shouldest make account of him Man is like to vanity his days are like to a shadow that departeth away Psal. CXLIV 3 4. And yet upon such an one God setteth his eye upon such an one he setteth some value He was to offer God half a shekel for his Soul God lays not this Tax to rate men according to their worth for that was nothing nor to lay any heavy burthen upon them for the tax was small but it was to instruct them That God requires some tribute of men for their preservation Men must not think to live on free cost and that God maintains their lives for nothing but rather let them know that he looks for some pay and tribute from them The Apostle tells us that what was written aforetime was written for our learning and so what was written for them is written for us too Only the punctual rate and payment of half a shekel lies not upon us as it did upon them but what is intimated by the payment of this rate is intimated to us as well as it was to them The intimation was that they Men owe God a debt and payment for the preservation of their lives and he expects it from them This payment of half ashekel mony ceased when the Jews ceased to be a Nation but the equity and intimation that it read and carried with it ceased not but takes hold upon us as it did on them The Ceremonial appointments of the Jewish Nation did not only prescribe the external action but also enjoyned the signified Duty too They were enjoyned to offer sacrifice The outward action was killing a beast and offering him upon the Altar for an attonement for their sins The thing siynified was the sacrificing of Christ the great oblation for the sins of men The Duty intimated was that they should look to the death of Christ and by that believe to obtain the forgiveness of their sin and not barely by their sacrifice So that they were bound both to the moral Duty to believe in the death of Christ for the attonement of sin and they were to offer sacrifice too thereby to signifie his death in which they believed And the like might be said of the other ceremonious burthens that were laid upon them But we will only take instance in that before us They were enjoyned to offer this half shekel yearly to God for the preservation of their lives The thing signified was that their lives depended upon God and to him they must look for their preservation The moral Duty intimated and required was That they were bound to pay atribute of obedience to God for his preserving them For it was not mony that God looked after but to obey is better than sacrifice The ceremonial part of their work was laid down long ago but the moral Duty that it signified lays still upon all of us and all men in the World By the way let me tell you this out of the Roman Histories that when Vespasian had conquered and destroyed Jerusalem he commanded that the Jews should pay this half shekel that they used to pay to God for their lives to his Idol Jupiter Capitolinus at Rome A sad thing to pay that that was to be paid to God their Preserver to the Devil the Destroyer For his God Jupiter Capitolinus was no better than a Devil And I wish in the parallel it be not too true with too many that they pay what they owe to God for their lives and preservations to the Devil Well the first thing taught in the payment was That we should learn and observe that God doth not preserve and take care of mens lives for nought but that he expects some tribute and payment for it And truly that he may in all reason in the World if we will but compare his case and mens together Every shepherd every shepherds boy must be paid for keeping another mans flock and must the great shepherd have no pay for keeping and leading Israel like a flock Nay Satan himself sees it all the reason in the World though he speak it with a venomous intent that if God have hedged Job round about as he had done and taken such care of him that he pay him with fear and careful walking before him Doth Job fear God for naught Hast thou not made an hedge about him and about his house and about all that he hath on every side I. Chap. 9 10. Therefore it is no wonder if he fear thee it is all the reason in the World he should There is no care in the world taken of one person by another but it is repayed with some fair repayment or other Even the care of Parents to their Children which you will say nature it self binds them to yet they expect to be paid with their obedience That challenge of God is but most just Mal. I. 6. A Son honoureth his Father and a Servant his Master if then I be a Father where is mine honour and if I be a Maste where is my fear It is the very title and profession of God that he is the Preserver Keeper Saviour of men and no pay to him from men for all this Job VII 20. O thou preserver of men The word signifies Observer too As God looks to men so he looks after men to see what they do and how they demean themselves to him that looks to them So Samuel hints to Saul and Nathan to David I have done thus and thus to you kept you dignified promoted prospered you and is this the requital you make to me Need I to tell you that God is called the Watch man of Israel that never slumbereth nor sleepeth but continually takes care of them But the Apostle 1 Tim. IV. 10. goes further and tells you that he is not only the Preserver of Israel but even of all men We trust in the living God who is the Saviour of all men specially of those that believe Some from the word Saviour would conclude universal grace and redemption but the word means as in the Book of Judges a Preserver or Deliverer and so God is to all especially those that believe Though he preserve not unbelievers in the very same manner and degree that he doth believers yet he preserveth them and looks for requital from them for their preservation Now that in all equity some payment is due to God in this case let us a little consider of these things First The preciousnes of life that very thing may argue that it is not a small debt we owe to him that preserves it It hath the proper name of precious Prov. VI. 26. For by means of a whorish woman a man is brought to a piece of bread and the adultress will hunt for the precious life And do you not think that Solomon speaks very true when he calls life precious and do you not think that even the father of lies speaks
are mightily mistaken that think that Absalom wore his hair so long because he was proud of it he wore it so long because he had vowed Nazaritism and by way of humiliation and denied himself that neatness that he used before For that which the Apostle saith 1 Cor. XI 14. Doth not nature it self teach that if a man have long hair it is a shame to him the Jewish Nation consented to with all their hearts And therefore they looked upon Nazarites with their long hair as men under humiliation and that wore it so to take shame unto themselves before God and Men. And so they took up their Vow as whereby to tie themselves to a more strict way of religiousness and humiliation Men generally think there is some weight and aw and terror in a Vow and even the profanest of men stand in fear of breaking even of foolish and rash Vows Prov. VII 14. The Whore there speaks This day have I paid my Vows I have known where a wicked fellow having made a Vow that he would never go in at his neighbours door durst not for his Vow sake go in at the door but could be content to creep in at the window And another that having made a Vow he would not go into such an Alehouse of so long a time durst not for his Vow sake go into it but could be content to be carried in Now however these wretches dallied with God and trifled with their Vows and their own Souls yet they shewed that there is some aw of a Vow even upon an ungodly heart and that that stands over them as with a whip and scourge A good heart discerns the aw of it much more and many a good man hath made Vows of careful walking that he might have his Vow his Monitor and keep him in aw to it hath stuck as it were this rod always by him to mind him to have a care and to whip him if he failed Now is every man bound to make such Vows as these with David to make a Vow to take heed to his ways and to take an oath and swear that he will keep Gods commandments The bond lies upon us from God to walk holily and carefully have we need or are we bound to add to the bond and to lay a Vow upon our selves so to do For answer to this I shall recommend to you two passages of Solomon and one of David First That in Prov. XX. 25. It is a snare to a man to devour that which is holy and I. after Vows to make enquiry For a man to Vow and to devour what he had vowed and not pay it and then to make enquiry concerning his Vow whether he vowed well or ill or no This is a snare This should have been done before he made his Vow and not after It is best for a man to consider before he Vows whether he do well in making his Vow and whether he shall be able to perform it when he hath made it The great cause of breaking Vows or repenting of what a man hath vowed is want of consideration before hand what he goes about A Vow even a holy Vow is a thing of deliberation and not to be undertaken rashly but as in our Saviours parable He that builds a Tower had need to sit down and cast whether he be able to finish it when he hath begun it To consider whether he be able to perform his Vow when he hath made it For as a Vow is to be of a thing lawful and weighty so it is to be of a thing possible He that vows that which is not reasonably in his power to perform casts not himself only into a bond but into a snare Such is the Nuns Vow of Virginity and the Priests Vow among the Papists never to marry It is not more a Vow than a Snare because they cannot say or think it is absolutely in their power to perform it And the contrary hath been proved and is daily among them by doleful experience A good heart out of a good intention may be willing to bind himself under a Vow to walk as carefully before God as possible but let him well consider before hand how he can keep his Vow For consider that considerable place of the same Solomon Secondly Eccles. V. 5. It is better that thou shouldst not Vow than that thou shouldst II. Vow and not pay Whether Solomon spake there only of vowing a Sacrifice or generally of any holy Vow his saying will hold true that it is better not to Vow than to Vow and not perform Such holy Vows as we speak of a mans vowing all care possible in his holy walking proceed either from conscientiousness of his Duty or consciousness of his frailty A man out of conscientiousness and a holy zeal to his Duty binds himself by a Vow to his utmost performance of it that his Vow may be a continual spur and Monitor to him to keep up to it Another out of consciousness of his readiness to fail or to be sleepy in his Duty or to be ready to faulter from it binds himself by a Vow to be as a Bell to keep him awake to it and to be a check to his faultering These men have done well in making their Vows if they keep them but if they keep them not it had been far better not to have vowed than not to pay God undoubtedly requires that they should perform when they have vowed but we cannot say that he so strictly requires that they should Vow Which makes me remember that of Peter to Ananias Act. V. 4. While it remained was it not thine own and when it was sold was it not in thine own power And thou mightest have chosen whether thou wouldst have vowed and consecrated it to God or no but since thou hast taken on thee to devote it to him the Lord requires that thou shouldst perform and not faulter with him As a man may chuse whether he will enter into bonds or no but when he is entred into them he must look to pay them Thirdly A hint about this matter let us take from Psal. LVI 12. Thy Vows O Lord III. are upon me He speaks oft of his own Vows being upon him here of the Lords Either thy Vows that is made to thee So sacrifice was the Lords sacrifice Or thy Vows that is that thou hast laid upon me the bonds wherein thou hast bound me A Vow in Baptism is laid on us by God so on Israel by circumcision and God even as soon as we come into the World seizes upon us and would tie us to him Swaddles us in the bond of the Covenant as soon as we come into the swaddles that he might bring us up for his And as it is said of Jonathan That he made David swear and enter into oath with him because he loved him as his own Soul so God makes us to swear and to enter into Vow to him because he
but he tries whether the door will be opened to give him entertainment And in this regard it is no wonder if men be said to resist and quench the Spirit because he comes only to try whether they will imbrace or resist quench or cherish This work of his differs from the effectual working of grace when he comes resolvedly to overcome and overpower A SERMON PREACHED upon ROMANS IX 3. For I could wish that I my self were accursed from Christ for my Brethren my Kinsmen according to the flesh A Dreadful passage at the first reading and which may make us even to tremble a man to wish himself to be accursed from Christ accursed from Christ The very words may make us to quake to think of such a thing And can we believe that a Paul should make such a wish that he might be accursed of Christ who knew so well what it was to be blessed of him Can he make such a wish Or rather can any one but such an one as he make such a wish upon such a ground upon such a condition upon such a warrant The Apostle is here beginning his Discourse concerning the casting off of the Jewish Nation and seed of Israel as at the nineteenth verse of the Chapter foregoing he is beginning his Discourse about the Calling of the Gentiles Them there he stiles by the title of the whole Creation ãâã ãâã ãâã ãâã ãâã an expression usual among the Jews to signifie in that construction These here he calls his Brethren and Kinsmen for so nature had made them he and they coming of the same stock and original He speaks there of some mourning out of desire that the Calling of the Gentiles should be accomplished Here he speaks of himself mourning out of grief for the casting off of his own Nation There the whole Creation of the Gentiles themselves groaning to be delivered from the bondage of their sinful corruption Here himself grieving for the not delivering of his own people from theirs at ver 2. he hath grief and great grief and sorrow and continual sorrow for them and could wish himself to be accursed from Christ on condition it might be better with them And one would think he had very small cause to be thus affected towards them if it be well considered how they had continually demeaned themselves toward him They had continually bred him trouble always persecuted him five times beaten him constantly sought his life and contrived his death And yet the good man grieves for them that grieved not for themselves and that always were grieving him and could wish himself to be accursed for them that could wish him cursed to the pit of Hell A strange wish and a strange charity that he himself might be accursed that they might not be so that he might be separated from Christ that so they might be united to him A passage so strange that it hath but one parallel viz. that of Moses Exod. XXXII 32. where he prays God to blot him out of his Book when God was now ready to cut off the seed of Israel A passage so strange that it seems directly to cross the whole course of his profession and practise He professeth Phil. III. 8. That all things in the world were but loss for the excellency of the knowledg of Christ Jesus And yet here he can upon some condition be content to lose him He practiseth 1 Cor. IX ult to bring his body into subjection lest when he had preached to others he himself might be a cast-away And yet he could wish upon some condition to prove a cast-away So strange a passage that some Expositors cannot endure to look upon it in its full proportion but take as it were a diminishing glass to look upon it withal and they make those words of the Apostle to speak less a great deal than ever they meant They will have his meaning to be but this For my Brethrens sake the seed of Israel I could be content to be separate from Christ for a while and to continue upon earth from that glory that is prepared for me in Heaven that I might labour for their salvation Do you think that being Anathema or accursed from Christ means no more than this Others conceive that the Apostle only useth an high expression whereby to signifie how intirely he desireth the good of his own Nation As if he had needed so full and feeling an asseveration as I speak the truth in Christ Jesus my conscience also bearing me witness in the Holy Ghost ver 1. to intimate that he so intirely desired their salvation But to omit more by this strong asseveration it is plain that he thinks as he speaks and speaks as he thinks For it was so strange a wish that he himself sees reason to use many asseverations to shew that he speaks in good earnest otherwise he would hardly be believed As First His double asseveration affirmatively and negatively ver 1. I speak the truth I lye not Secondly He lays his Conscience for earnest that he did not lye but spoke truth My Conscience bearing me witness Thirdly He doth as it were call Christ and the Holy Ghost to witness I speak the truth in Christ my conscience bearing me witness in the Holy Ghost And so under the attestation of three witnesses his Conscience Christ and the Holy Ghost he would have what he says to be confirmed for a truth and that he may be believed Well we believe that he speaks from his very heart and as he thinks that he wishes himself accursed from Christ for his Brethren his Kinsmen according to the flesh Doth he piously in so wishing or prudently St. Austin once wished that he might have heard him Preach but what would he have thought think you at such a wish as this Doth he not curse himself when he wisheth to be accursed And doth he not undervalue Christ when he could wish to be separate from Christ That passage My conscience bearing me witness in the Holy Ghost doth plainly evidence that what he doth is neither rashly done nor impiously nor imprudently but from a good conscience good affection and not without the Warrant of the Holy Spirit Indeed at ver 38. of the Chapter next going before He is perswaded that neither life nor death nor principalities nor powers nor things present nor things to come nor any creature is able to separate him from the love of God which is in Christ Jesus And yet at this place he could wish that he were separate from Christ on the condition he proposeth Not that either he undervalueth his uniting to Christ or that he thought he should be separated from him or that he simply desired it but comparatively he could wish it on condition the seed of Israel his Brethren and Kinsmen might be united to him He could wish to be damned on condition they might be saved Which may seem a dreadful wish but so much doth he value the salvation of so
many thousand souls above the saving of his own one soul and so much desire the glorifying of Christ and his Grace in the salvation of them Thus doth he love the Lord his God with all his heart and with all his soul when he prefers the glorifying of his Grace before his own benefit And thus he loves his neighbour as himself nay more than himself when he prefers the good of their souls before his own It had been much if he had been willing to be imprisoned to be scourged to be killed for their sakes but what love could be more than to be willing to be accursed of Christ for them Ah Paul if thou be accursed from Christ thou art undone for ever If thou be separated from Christ it had been better for thee thou hadst never been born However the love of Christ constrains me whose blood and grace I would have glorified in these mens salvation and the love of souls constrains me too for I would not if I might redeem them upon any terms have so many to perish For the viewing of the words and the whole matter before us let us leisurely and more particularly consider of these things following I. The Apostle knew that the far greatest part of the seed of Israel his Brethren and Kinsmen according to the flesh was to be cast off by God and accursed by Christ for their disobedience and unbelief And this he knew well enough from the Scriptures of the Old Testament whatsoever he knew besides by revelation First That so infinite a number of them should perish and so small be saved the Scripture is so abundant in shewing that it is needless to cite places that speak it The Apostle himself cites two in Chap. IX 27. That of Isaiah Though the number of the children of Israel be as the sand of the Sea yet a remnant i. e. but a remnant should be saved And how little that remnant should be he cites another place of the same Prophet ver 29. Except the Lord had left us a very small remnant we had been made as Sodom and we had been like to Gomorrha Which you have Isa. I. 9. a small remnant like Lot and his family to escape the rest like Sodom and Gomorrha to be destroyed To the same tenor is that Isa. XVII 6. Gleaning grapes shall be left in it as the shaking of an olive-tree two or three berries in the top of the uttermost bough four or five in the outmost fruitful branches thereof But gleanings but two or three berries but four or five olives of the bearing of a whole tree And that Jer. III. 14. I will take you one of a City and two of a Tribe and will bring you to Zion One of a City is but a small number to a whole City two of a family or a Tribe but a pitiful quantity to a whole Tribe And yet only so small a remnant that must be brought to Sion How great then is the quantity of them that perish Nay if we should take that literally which you have Revel VII Twelve thousand sealed of every Tribe an hundred forty four thousand in all yet how small a number is this in comparison of the thousands of thousands of the seed of Israel that was scattered through the whole world As that account in the days of Elias of seven thousand that bowed not the knee to Baal was small to the many hundred thousands that were in all Israel So likewise saith our Apostle There is a remnant and but a remnant at this present Chap. XI 5. And if we compare how many thousands of Israel there were that never would receive the Gospel and how many thousands that having received it revolted from it we shall find an infinite number perishing in unbelief and apostacy in comparison of those that believed and were saved To omit how many millions of them have perished in unbelief and obduration and so have perished all along these sixteen hundred years This goes to the very soul of our holy Apostle to see so vast a destruction of his people and Nation Let us take some glimpse of his prospect from the story of a slaughter in the East-Indies a Tyrant caused all the Inhabitants of a great City and Country about it to the number of six hundred thousand to be fettered in chains and manacles and to be laid so bound in a great plain and thither he comes himself and at his command his Souldiers slay that vast number of people at one clap What a sight had been here for a tender heart Six hundred thousand throats of men women and children cut at one instant Our tender hearted Apostle is looking upon a prospect of slaughter incomparably beyond that for sadness though that were sad enough and enough again If you regard slaughter of bodies those of his Nation outvied the number of these that were slain Here were Six hundred thousand but at the taking of Jerusalem Eleven hundred thousand perished by sword pestilence and famine besides almost an hundred thousand taken captives But secondly It is not the perishing of bodies that he mourneth over but the perishing of souls A whole Nation scattered over the whole earth and so perishing by thousands of thousands soul and body to all eternity It grieves him to the soul to look upon such a numberless slaughter of souls perishing and going to eternal flames His whole Nation to become a Calvary a place of sculs of ruined souls perishing in blindness and unbelief According to that Isa. LXVI ult He goes forth in his meditation and looks upon the carkasses of those that had so rebelled against God and thinks of their worms never dying and their fires never quenched And the thoughts of this pierceth his soul through and through as with a sword that he thinks Jeremies wish too low and little for him Oh that my head were a fountain and my eyes cisterns but he takes a deeper sigh and a deeper wish I could wish to be accursed from Christ c. II. Is it only the vastness of the numbers that were to perish that he looks upon with so much regret and yearning of bowels That is not all but he cannot but observe also the sad manner of their perishing viz. under a peculiar quarrel of Christ against them and a special curse and vengeance upon them This very Apostle denounceth the doom and equity of it in that passage 1 Cor. XVI 22. If any man love not the Lord Jesus Christ let him be Anathema Maranatha Or Accursed at the Lords coming Which direful thunderbolt that it is directly and more especially levelled and aimed at that Nation may be collected partly because he useth their own language to speak it in Maran Atha and chiefly because no people under Heaven did less love the Lord Jesus or so much hate him The word Anathema that he useth there he useth here there denouncing a curse upon that people and here wishing a curse upon himself
one against another whereas there is nothing in the world of which you can give less a reason Why a Man should love every Man in the world I can give variety of reasons but why any one should hate any one Man in the world the invention of Men and Devils cannot give a solid reason He hath wronged thee So hast thou done others He hath deceived thee So hast thou but too oft done thy self He hath been offensive to thee So hast thou been to God Thou canst give no reason why thou shouldst hate thy Brother but the same will be reâorted upon thee that for the same cause thou shouldst hate thy self II. To love our Neighbour as our selves This is a Royal Law Jam. II. 8. or the Law of the King And that which the King of his Church hath not only given but a Law which he put himself also in subjection to Deny else his doing for mankind Did he not love his Neighbour Man as himself when he left the bosom of his Father to take the nature the infirmities the sins of Man upon him Did he not love his Neighbour Man as himself when he laid down his life for him and that with as exquisite cruelty anguish and torture executed against him as Men and Devils could invent And if you doubt of his love to Man his Neighbour look into the wound in his side and put your finger into the print of the nails in his hands and feet and ask how those came there And when this Patern and Copy of Love sends his choise Apostle into the world to testifie his love to the world he warrants and he inables him to express as much love to Men as it was possible for Man to express Look else upon his indefatigable pains for the good of Men his sufferings his troubles his bonds and imprisonment and in a word the constant course of his life and ministry And all for the benefit of Men in the service of his Master And then believe the better what he speaks here That he could wish himself accursed that they might be saved This is the Copy of a Christian and not of an Apostle only And this must every one of us write after in the best degree we can Now if any inquire what is the proper reason and ground of the love of our Neigbour I might treat at large of these things That a Christian is to love every one I. For his own sake II. For Gods sake III. For his Souls sake I. For his own sake If any ask why the Answer is ready because he is thine own flesh and blood All the Nation of Israel is akin to our Apostle as all descending of one blood So this same Apostle tells that all the men in the world do Act. XVII 26. God hath made of one blood all Nations of Men. Men of all Nations are akin for they are all of one blood Nay that of the Prophet seems to bring the kindred something nearer Es. LVIII 7. That thou hide not thy self from thine own flesh The Prophets meaning is That thou hide not thy self from the poor when he comes to seek relief and comfort from thee A poor tattered miserable creature that it may be thou wouldst scorn to look upon or be loath to come near or have any thing to do withall yet for all thy goodliness he is thine own flesh II. For Gods sake Because he commands it urges it and it is pleasing to him Doest thou love God This Love of God is to keep his Commandments And there is hardly any Command that is urged more than Love and Unity and affection one towards another III. A third bond that should tye us to love our Neighbour is For his Souls sake This was that that especially moved the Apostle to such an Affection towards his Nation He had as little cause upon any outward or carnal respect to love them as a man could have They were indeed his Brethren but Brethren Enemies they were his Kinsmen but spiteful Kinsmen he never enjoyed peace or safety for them When were they not clamouring against accusing whipping persecuting imprisoning him and seeking his life And yet he cannot but love them wish them well for their Souls sake You would think the Apostle little loved the incestuous Person 1 Cor. V. but his very severity was out of love to his Soul vers 5. That the spirit might be saved When he gave up Hymeneus and Alexander to Satan one would think he heartily hated them when he dealt so severely with them but it was that if possible good might accrue to their Souls For consider his reason of that action I have given them up to Satan Why Not that I might plague them revenge my self on them bring them to ruine but that they might learn not to blaspheme 1 Tim. I. 20. That if it may be they may learn better manners and Religion The Kings Daughter is black but comely Cant. I. Black because the Sun hath looked upon her She was born in the Morians Land But she is glorious within because of her virtuousness and goodness The sinful Souls of men as they are sinful are black deformed things but as they are Souls and in regard of their Essential constitution they are lovely and precious And there is more in any Soul in the World to move thee to love him than there is in his Person or Actions to move thee to hate him And how great is the beauty of the Soul when it carries the image of God himself Even the poorest and most contemptible Soul in the world carries the image of God upon it It is Gods own argument against Murther Gen. IX 6. Whoso sheddeth Mans blood by Man shall his blood be shed for in the image of God made he Man The very same may be used against the hating of our Neighbour the seed of Murther thou shalt not hate thy Neighbour for in the image of God he made thy Neighbour Object But I had thought that by the fall of Man the image of God had been quite lost from him For I have often heard that every Man is born in the sinful image of Adam but the glorious image of God is utterly gone off from him And so the Apostle Rom. III. 23. We have all sinned and come short of the glory of God Answer Do you not observe that Gen. I. 26. where mention is made of Adams Creation that God said Let us make Man in our image after our likeness Where the image of God refers to the Essence of mans Soul the likeness to the qualities The Qualities were Holiness and Righteousness in the likeness of God And so the Apostle Eph. IV. 22 c. tells That when any soul is restored again to the likeness of God it is in Holiness and Righteousness This is utterly lost in humane nature till Grace restore it in any Person But the image of God that is in the Soul viz. as the Soul is a Spiritual
sins of their fathers unto the third and fourth generation This leaves a lesson to Parents That they would pity their children and when they sin think of them and of the misery they entail upon them A SERMON PREACHED upon EXODUS XX. 11. For in six days the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh day wherefore the Lord blessed the Sabbath day and hallowed it THE greatest obscurity we have to speak about is in the last clause He hallowed it and yet at first sight that seems least obscure of all The two former clauses may rather one would think set us at a stand and yet the great dispute is about the last viz. in regard of that Sabbath we now celebrate When we look upon the world it may set us at a wonder that this vast bulk of all things should be made in six days Heaven and Earth and Seas in six days How many houses in the world have cost the work of six years Solomon was building the Temple seven years and his own house twenty years and this great Universe and all things in it to be built in six days And yet if we look at the power of him that made it we have as much cause to wonder that he should be six days about it He that made all things by his word could have done it in one moment as well as six days and with one word as well as six And he that made all things of nothing could also have made all things in no length of time but in an instant in a moment of time in the twinkling of an eye as he will change all things 1 Cor. XV. 52. And so concerning his resting If he were weary with working that he needed resting why did he work till he was weary And if he were not weary why had he need to rest Such frivolous impious and Atheistical Disputes may flesh and blood and carnal reason move about the actings of God that hath not learned to resolve all his wonderful actings into these two great principles his Power and Will That he created all things with the word of his mouth of nothing is no scruple if we resolve it into his Power And that he took six days to do it who could have done it in a moment is as little if we resolve it into his Will That he was not weary with doing so great a work it is no scruple if we resolve it into his Power And that he rested though he were not weary is as little if we resolve it into his Will And therefore how can we better begin our discourse about the matter we are upon viz. his creating all things by his word and yet taking six days to do it and his not being weary with so great a work and yet resting though he were not weary than by adoration of his Power and Will And therefore as David for all his hast of fleeing from Absalom yet when he came to the top of the Mount Olivet he worshipped God 2 Sam. XV. 32. So let us make so much a stop in the current of our discourse as to give the Lord his due of his power and pleasure before we go further And that let us do in the words and Oh! that we might ever do it in the devotion of the four and twenty Elders Revel IV. 11. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created All Israel hears more Divinity and Philosophy in these few words In six days the Lord made Heaven and Earth and rested the seventh day c. than all the great wisdom and philosophy of the Heathen was able to spell out in a thousand years Some of them were so wide from knowing that the world was made by God that they thought it was never made at all but was Eternal and never had beginning Others that it was a God it self and made it self Others that it grew together at hap hazzard of Atomes or motes flying up and down which at last met and conjoyned in this fabric of the world which we behold So blind is sinful man to the knowledge of his Creator if he have no better eys and light to look after him by than his own Israel hath a Divine light here held out before them whereby they see and learn in these few words That the World was not Eternal but had a beginning and that it was made and that it made not it self but was made by God that it was not jumbled together by hap hazzard of I know not What and I know not How but that God made it in six days That which God speaks so short here Moses afterward when he set pen to paper to write his books enlarges upon and tells you in the beginning of Genesis in what manner God proceeded in this great work and what he created every day With that you see the Bible begins the story of the Creation the proper foundation that every Scholar should say of his learning there namely to know his Creator and to know of whom and through whom are all things to whom be glory for ever Amen as the Apostle devoutly Rom. XI 36. Let us consider the two things severally That God made Heaven and Earth and secondly That he made them in six days When I look up to Heaven the work of thy fingers the Moon and Stars which thou hast I. ordained I say saith David What is man that thou art mindful of him or the son of man that thou visitest him We may also say upon such a prospect Oh! what is God what a divine and infinite power and wisdom and glory that made so great so beautiful so stately a fabrick Our God made the Heavens is the Israelites plea against the Gods of the Heathen pittiful pieces of wood and stone that could neither see nor hear nor smel nor stir but Our God made the Heavens There is a passage very remarkable Jer. X. 11. Thus shall ye say to them the Gods that have not made the Heavens and the Earth even they shall perish from the earth and from under these Heavens That verse is in the Chaldee Tongue whereas every clause of his book besides is Hebrew and not a Syllable of Chaldee in it And what is the reason The people were ere long to be captived into Chaldea and when they came there the Chaldees would be ready to be perswading them to worship their Gods Poor Israel new come thither could not speake their Language nor dispute the case with them in their own Tongue Therefore the Lord by the Prophet puts so much Chaldee into their mouths as to make a profession of their own God and to deride and curse the others Your Gods made not Heaven and Earth and therefore shall perish from the Earth and be confounded but Our God made the Heavens O! what an excellent
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
lost the power of Judging Malefactors p. 1111 1112 c. They had a high conceit of their own Nation p. 1112. They were highly severe and strict about little inconsiderable Customs but very remiss about things of great Moment and Necessity p. 1113 1114. They were rejected by God not only for putting our Saviour to death but before also for their cursed Traditions and crying wickedness p. 1114. The calling in of the Jews expected by some is not probable and why p. 1123. The Jews were dispersed before our Saviours time p. 1144. They were cast off to a reprobate sense before the destruction of Jerusalem p. 1145. They crucified the Lord of Life out of the very Principles of their Traditional Religion p. 1177. The Jews and the Jewish Religion were very corrupt under the second Temple p. 1199 1200. The Church of the Jews was only a child under age till Christ came 1334 Jezabelites impudently oppose the Decrees of the Apostles 695 696 Ignorance and Error the common cause of them is because Men will not know and embrace the Truth 1286 1287 Image of God in Adam what p. 1153. Image of God upon Man not lost by sin though the likeness of God be 1302 Images in the Church of Rome are Idols 1312 1314 Imposition of Hands in ordination a fundamental Point as well as the Doctrin of Faith and Repentance proved from Hebrews 6. 2. 1040 Imputation of the sins or good Deeds of Parents to the Children supposed by the Jews not to be in the days of the Messias p. 569. Imputation of Parents sins to Posterity is real and rational 1316 1317 Incense the way of burning it with the manner of the Priests and Levites getting ready in order thereunto 380 381 Indifferent Things and such as were not sinful of themselves although of humane invention and used in the Jewish worship did not cause our Saviour to leave that communion nor to forsake the way of Worship but he joyned therein rather than he would give offence 1037 1038 1039 c. Infant Baptism argued for 273 274 Infants in the womb supposed by the Jews to be in a capacity to commit some sin 569 570 Institution divine defiled by corruption but not extinguished Page 165 Intercallated Month or Year what 185 226 Interpretation of the Holy Text the judgment of the Jews concerning a just Interpretation 784 Interpreters in the Synagogues stood by the Readers of the Law and Prophets to turn the words of the Hebrew Text into the Language understood by the people at the same time Commenting or Preaching upon the words p. 132 134 707. Interpreters of the Law part of their work what 803 Invention humane less dangerous to be brought into Divine Worship under the Jewish Law than under the Gospel and why 1038 Invisible Things are the greatest things of our concernment 1284 Jod of it s not passing away or eternal duration 137 138 John Baptist in all probability was no Eremite 387 388 John the most punctual of all the four Evangelists especially in giving an account of the Festivals that intercurred between Christ's entrance into his publick Ministry and the time of his death p. 1033. John the beloved Disciple was him to whom the Revelation was delivered 1196 Jordan the waters thereof were opened twelve miles when Israel passed through p. 46. The Country beyond it what p. 363. Little Jordan was from the spring of Jordan to the Lake Samochonitis but from that Lake being much a larger stream it was Jordan the greater p. 62 63 64 298. Jordan had over it two bridges at least besides other passages 492 Jordan-transmarine its division 363 Jose and Joseph are one and the same Name 640 Joshua where buried 373 374 Jot of it s not passing away or eternal duration 137 138 Journey Sabbath days Journey the length of it was two hundred cubits or one mile 485 486 Joy wicked in a strange instance in the Gunpouder Traytors 1184 Joy in Heaven over a sinner that is converted what 1267 Isaiah the Prophet say the Jews was cut in two by Manasses the King 593 Iscariot a Name given to Judas the Traytor whether given before or after his death If after his death it emphatically shews his miserable end p. 176. As a Betrayer he was to have no part in the World to come his going to his place intends his going to Hell 176 177 Iturea its situation 365 366 Juda for Jehuda and why 97 Judaism the twofold sense of the Word p. 1051. The Jews held this Maxim That if a Jew forsook his Judaism he should have no part in the World to come p. 1087. Judaism and Nicolaitism were two Errors on each hand the Gospel into which some Primitive Christians did fall 1097 Judas was present at the Eucharist p. 261. He was carried by the Devil into the Air there strangled and then cast down to the Earth and there burst assunder 264 639 Judea a sight and division of it p. 9. It was priviledged above other Parts of the Land of Israel p. 10. A description of the Coast of it p. 10. The Mountainous Country of Judea what p. 11. The South Country of it what p. 13. The North Coast of it 19 Judges what Benches of them there were among the Jews 755 Judgment Judgment to him that is angry what p. 141 142. Judgment might be unrighteous when the Judging was righteous 1106 Judgment the Day of Judgment put for Christ's coming with vengeance to Judge the Jewish Nation six differing ways of expressing it p. 346. The Last Judgment proved p. 1101 1102 1103 The objections of the Sadducces and Atheists answered p. 1101 c. Noah's Flood was a prognostication and an assurance of the Last Judgment p. 1104. The destruction of Jerusalem is set forth in Scripture terms seeming to mean the Last Judgment p. 1104. The several and providential assurances that God hath given of the Last Judgment p. 1103 1104 1109. The prosperity of wicked Men is an argument of the Last Judgment p. 1105. Assizes are an assurance and a fit representation of the Last Judgment p. 1104 1117 1119. Conscience is an assurance given by God of the Last Judgment p. 1104 1119. The manner of giving the Law is an assurance of the Last Judgment Page 1119 Judgments Capital always began on the Defendants side among the Jews and not on the Accusers p. 609. Judgments were distinguished into Pecuniary and Capital among the Jews 754 Julian the Apostate part of his character or part of what he was and did 1238 Julias There were two Cities of this Name one built by Herod the other by Philip the later was before called Bethsaida where situate 83 Just a just person or the just two sorts of them p. 448. How distinguished from the Penitent p. 449. Just Men distinguished by the Jews into two sorts and to which of them they gave the preference 1266 Justification is a great Mystery in several respects p. 1051 1052. What it is