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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Wherefore as by one man sin entred into the World c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
better than to use an expression from the morning and evening Lamb that was offered at Jerusalem For besides that 1. John had had newly to deal with Priests and Levites whose chief employment was about that Lamb. And 2. besides that it was about sacrifice time on the second day when John useth these words between three and four a clock in the afternoon ver 39. And besides that 3. the Lamb represented the innocency and purity of Christ in his being without spot and the death of Christ in being offered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Mart. Epist. ad Tarsenses It was 4. most proper and pertinent to the doctrine and preaching of John which he had used before to use now such an Epithet for Christ when he came in sight For he had still spoken of remission of sins and remission of sins still to all that had come to be baptized Mar. 1. 4. a doctrine not usual among them that stood upon their own righteousness and performance of the Law and therefore when Christ first appeareth he from an allusion to the daily Lamb upon whose head the sins of the people were confessed and laid sheweth how remission of sins cometh indeed namely by the sacrifice of this Lamb of God Christ who should bear and take away the sins of the world as that Lamb did in figure the sins of the Jews Vers. 31. And I knew him not The clause is spoken to and explained in the Notes on Matth. 3. 14. §. But that he might be made manifest to Israel therefore am I come baptizing The baptism of John did tend to the manifesting of Christ especially two ways 1. Because by the strangeness of his Ministery and the wonder of such a baptism as his was the eyes of all the people were drawn to look after what he meant by it For though his baptism for the manner of it was suitable to the baptism so well known among the Jews as was observed before yet was the doctrine and end of it so strange to them that it put the whole Nation to an enquiry what was in it And 2. then did John preach Christ as ready to come to every one that came to be baptized Vers. 39. They came and saw where he dwelt It is questionable whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth intimate his Inn or his habitation but I rather understand the latter and that the place was Capernaum where Christ had an habitation and was a member or Citizen of that City For though he was a Nazarite in regard of his mothers house and residence yet it is very probable he was a Carpernaite by his father Josephs For 1. Observe that Capernaum is called his own City Matth. 9. 1. compared with Mar. 2. 1. 2. There he pays tribute as the proper place where he should pay it Matth. 17. 24. 3. When he is refused at Nazaret his mothers Town he goeth down to Capernaum his fathers Luke 4. 31. 4. His resort to Capernaum was very frequent and his abode there very much John 2. 11. Luke 4. 31. John 6. 17. Luke 10. 15. 5. That his father and mother are very well known there John 6. 42. 6. That in regard of this frequency of Christs being in this Town and its interest in him as an inhabitant and member of it Capernaum is said to be lifted up to Heaven Now Capernaum standing upon the banks of Jordan and on the very point of the lake of Genazaret as Jordan began to spread it self into that lake he and these disciples that go with him pass over the water before they come thither for now they were on the other side Jordan where John baptized Vers. 40. One of the two was Andrew Simon Peters brother Who the other was it is uncertain and undeterminable possibly it might be the Evangelist John himself but there is no fixing on him or any other particular man but this may be observed that Peter was not the first that came in for a Disciple to Christ but his brother Andrew and another And it was well he was not the first that so much of the Romanists boastings may be stopped §. We have found the Messias Andrew speaketh 1. In reference to the expectation of the Nation that looked so much and so earnestly for the coming of Christ and for his coming at this time 2. In reference to the opinion of the Nation that held that when Christ came none should know whence he was Joh. 7. 27. And 3. in reference to the common and constant testimony of John that spake so much of Christ to come after him The word Messias doth solely and singularly betoken Christ as it is interpreted most pertinently by the Evangelist here and Chap. 4. 25. For though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew in the Scripture signifieth any anointed one whatsoever yet in this Greek form Messias it never signifieth but only Christ. Nor is the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in Hebrew Authors but in the same sense and so it is used infinitely among them sometimes set single without any other addition and very often with this addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King Messias as he that is never so little versed in Jewish Authors will find in great variety In this propriety the word is used Dan. 9. 25 26. and so was it confessed by the Ancient Jews though the Modern would elude it The Jews of the Talmud age say that the end of the Messias was spoken of in the Book of Cetubhim aiming at this place but how the latter generations turn off such a sensee see in R. Saadias and Rab. Sol. in loc c. Vers. 42. Thou art Simon Christ nameth him at the first sight and hereby sheweth that he was the Messias in that he could thus name Simon and his father with whom he had had no converse before Simon or Simeon as the Syriack renders it for they are all one as Acts 15. 14. was a name that was exceeding much in use among the Jews at this time as Matth. 27. 32. Mark 3. 18. Luke 2. 15. Acts 8. 9. 13. 1. c. And it was very frequent in use in their Schools in putting of cases as Reuben borrowed such a thing of Simeon c. The Jews themselves seem to have brought the Hebrew word Simeon into this Greek manner of pronouncing Simon for their own Authors speak of one Rabbi Simon §. The son of Jona Bar Jona in the Syriack Matth. 16. 17. and Simon Jona in the Greek Joh. 21. 15 16 17. There are that conceive a corruption to be in the writing of this word for say they it should be Joanna And of that mind is Jerome the Vulgar Latine Erasmus at Joh. 21. 15. and of that writing is Erasmus his Greek copy there and some others here But upon what ground this facil and most general reading of Jona for so the Syrian Arabick most and best Greek Copies and most translations utter
sin should never be changed the contents of the Flesh and the World should never have an end And how sadly and miserably do we feel the contrary to our eternal sorrow Oh! Satan thou hast deceived us and we have been deceived thou hast proved stronger than we and hast undone us For indeed Satans strength lies in his Cosenage cut but these locks of his like Sampsons and he is weak and can do little Satan with all his strength and power cannot force any man to sin and therefore his way is to cheat them to sin If Satan could force any soul to sin all souls must go to Hell and no flesh should be saved for he would spare none but since he cannot force and compel the Will he cheats and cosens the Understanding and so perswades the Will The subtil Serpent winds into the Will and Consent by deceiving the Fancy and Intellect as the Apostle speaks of sin Rom. VII 11. Sin deceived me and so slew me Satan deceives and so destroies How he does insinuate and inject his deceit and illusions upon the minds of men how he strikes fire that the tinder of the soul may take some kindling is not so easie for discovery as it is sad in experience It is a depth of Satan hard to be known as to his managing of it but too well known in the effect and operation I shall not therefore trouble you with any discourse upon that subject though something might be said about it both from Philosophy and Divinity II. It is a Masterpiece of his cheating to cheat men in matter of Religion To deceive the Nations with a false Religion instead of a true as he did the Heathen before he was bound and as he hath done the greatest part of the World with Popery and Mahumetism since he was let loose As it is the great work of Christ to propagate the truth and to promote the Gospel which is the great Truth of God and Mystery of Salvation so Satan makes it his business to sow tares among the wheat to corrupt the truth as much as possible and to muddy the wholsom waters of Religion of which the Sheep of Christ should drink as much as he can that no man may drink but durt and puddle As he himself abode not in the truth Joh. VIII so he cannot abide that men should abide in it if he can prevent it In 2 Cor. IV. 4. The God of this World blindeth mens minds that the brightness of the Gospel of the Glory of Christ should not shine to them The Devil plays not the small game of cheating men of their mony of their lands and worldly interests as men cheat one another but of their Religion of the soundness of truth of solid and wholesom principles Whence else such Idolatrous principles among the Heathen such damnable traditions among the Jews such cursed heresies among Christians The enemy hath done this who cannot abide the fair growing of the Wheat but if possible he will choke it with Tares Do you not hear of Doctrines of Devils 1 Tim. IV. 1. and of damnable heresies 2 Pet. II. 1. T is the Devils damnable plot and design to destroy men by their very principles of Religion to poyson the fountains out of which they should drink wholsom water that they drink death and damnation where they should drink wholsom refreshing It is a cheat too sad when the Devil cosens men to the hurt of their souls by their chusing and using things for their bodies outward condition but it is a Mastery of his delusions when he cheats them in matters and principles of Religion which they chuse and use for their souls T is a great and a sad mastery of his when he brings men to sin out of the very principles of their Religion to establish mischief by a Law As the vilest Act that ever was committed in the World viz. the crucifying the Lord of life the Jews did it out of the very Principles of their traditional Religion which ingaged them not to endure such a Messias And the horrid fact that this day commemorates which even amazeth all stories and the like to which no Age or Nation can produce or parallel they did it out of the very principles of their Religion their Faith being Faction and their Religion Rebellion as our Churches have many a time heard that character of them It is not a trifling business for men to take up principles and practises in Religion out of fancy and humor and self conceit though that hath been very much in fashion in our days It is Satans masterpiece of Policy to make men forsake the Waters of Siloam that run softly and to dig themselves Cisterns that will hold no water and so to perish for thirst Is it not a desperate cheat of Satan that men should out of principles of Religion refuse the publick Ministry out of principles of Religion should rant and become Atheists out of principles of Religion should do as they were about to have done by us this day to destroy those that are not of the same principles and Religion A sad thing when that which should be a mans balm becomes poison and those things which should have been for his greatest good should turn to his greatest evil when his principles of Religion become his greatest ruine Surely a very powerful cheat of Satan is there when men chuse darkness to be their light poison their diet and doctrines of Devils to be their way of Salvation I shall only mind you of the Apostles counsel 1 Joh. IV. 1. Beloved believe not every spirit but try the Spirits whether they are of God for many false Prophets are come into the World And that of another Apostle Prove all things and hold that which is good And Be not led away with every Doctrine The present occasion calls upon us to remember what men seduced by Satan would have done to us and what the God of truth and mercy hath done for us and we cannot better do either than with reflection upon Religion The Text before us tells us that Satan deceives all he can and musters an Army of those that he hath deceived to fight against those that will not be deceived For ask that Army why do you fight against the Camp of the Saints and why do you besiege the beloved City And what answer in the World can they give but this Because they will not be deceived by Satan as we are And ask our Gunpowder Plotters Why do you go about to destroy King Parliament and Nation What quarrel have you against them that you would bring so horrid a ruin upon them What wrong have they done you that you will take so severe and cruel a revenge Why they will not be as we are blind as we are blind befooled and deceived as we are befooled and deceived A sad case that a Nation must be destroyed because it will not be cheated by Satan because it will not put
to better purpose made use of it than this our laborious and learned Author I will only here as I have done in the particulars before add an instance or two out of many of our own observation and put an end to this short essay of the utility of oriental Learning In Matth. XII 36. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or idle word for every one of which our Saviour saith men shall give an account he doth not say shall be condemned or punished may perhaps be of the same importance with that which the Talmudists and Rabbins call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the talk of those who are idle at leisure have little to do such as is used among people in ordinary conversation when they meet together As what news How doth such a person Or the like Even this may be well or ill done prudently or foolishly and therefore even of this an account will be required See Maiem Comment in Pirk Av. cap. 1. That of our Saviours promise Matth. XVIII 20. Where two or three are gathered together in my Name I will be in the midst of them is well parallel'd and illustrated by the saying of R. Chaninah Pirk. Avo. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If but two together employ themselves in the Law the Shechinah or divine presence will be among them the like also T. B. Ber. 6. 1. That of St. Mark XIV 56. concerning the false witnesses against our Saviour that their witnesses agreed not together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be somewhat explained by the custom we read of in T. B. Sanh Misn. cap. 5. they used to put seven questions to every one of the witnesses apart namely in what Jubilee or space of forty nine years any thing was done in what year of that Jubilee What month What day of the month What day What hour What place If the words of the witnesses agreed not the Testimony was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an idle Testimony which was to no purpose if they did agree it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firm and effectual Testimony And a somewhat more obscure saying of our Saviour to the Samaritan woman John IV. 14. Whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life This may receive light from a like saying in in pir Avo. cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Law gives him that studies in it a Kingdom Dominion Sagacity in judgment revelation of its secrets and becomes to him like a never ceasing fountain and mighty flowing river The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the refreshment of Spirit in the World to come of which R. Jacob in pir Av. cap. 4. pronounceth that one hours enjoyment is more worth than a whole life in this World is very like St. Peters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the times of refreshment which shall come from the presence of the Lord Acts III. 19. The Apostles advice Cor. I. 8. to abstain from things offer'd to Idols was in compliance with those Brethren who thought it unlawful from a Jewish Canon T. B. Avod zar Mis. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is lawful to eat of the flesh which is carrying into an Idols Temple but not of that which comes out because it is of the sacrifices of the dead i. e. to inanimate Idols or to dead persons That place of 1 Cor. XI 10. where St. Paul commands the women to cover their heads in praying because of the Angels would have given Criticks and Expositors no trouble if they had observed that the Apostle alluded to and allowed of the received opinion of the Jews concerning Angels being present and that with curiosity in some humane affairs of importance but especially in Religious matters We may learn thus much and smile into the bargain from what we read concerning R. Joshua and R. Jose the Priest in T. B. Chag 14. 2. 'T is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this sense As R. Joshua and R. Jose the Priest were walking together they said one to another let us discourse of the Mereavah or Chariot that is the Metaphysical part of their Cabbala or traditional mysterious Philosophy so called from the vision of Ezekiel where they think it was mystically taught R. Joshua began and it was upon the day of the Summer Solstice presently the Heavens were covered with clouds and there appeared a kind of a Bow in a cloud and the ministring Angels were crowding to hear as men use to do at the solemnities of the Bridegroom and Bride This story will not fail to bring to our minds that of St. Peter 1. I. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into which things the matters of the Gospel the Angels desire to look into Which makes me a little wonder at the opinion of our Author pag. 303. so well versed in those Books that by the Angels are meant the Devils making a bait of the beauty of the women to entangle the Eyes and Hearts of the men Perhaps he hath changed his opinion in his notes upon the Epistle to the Corinthians which I could never yet see He that reads in the Chaldee Paraph. commonly called Jonathan's on the Pentateuch Gen. XXXV 25 26. That the Angels used to meet together at certain times to praise God vocally and in the same Targ. as also in the Jerusalem how the Angel which wrestled with Jacob desired him that he would let him go because that very morning was his first course from the Creation with others to laud and praise God He that reads the long story of R. Chaninah and R. Kasma in the Medraschim Printed with Zohar fol. 46. pag. 2. col 2. concerning the Angels Aza and Azael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who murmuring and rebelling against God and by him tumbled down from his holy place and then clothed with aiery vehicles playing pranks with women were bound with long Iron chains to the mountains of darkness I say he that reads these cannot but refer them to 1 Cor. XIII 1. The Tongues of Angels and 2 Pet. II. 4. The Angels that sinned and were cast down to Hell and delivered into chains of darkness and Jude vers 6. The Angels which kept not their first estate but left their own habitation he hath reserved in everlasting chains under darkness I have put as many things together here as I could conveniently and could add much more But it is time to put an end to this part of our little dissertation and to draw to a conclusion of the whole In the beginning of our Preface I promised something concerning this very worthy and learned Author It is but a little I have to say of him but it is all that either my own knowledge or others no very forward information would amount to He was born in Staffordshire and educated in Christs College in Cambridge but in that Age
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
Joseph was sold and some after the story of the thirty ninth Chapter that Judah requital for his sale for he had the chief hand in it might be shewed assoon as his selling of him is related Judah was married before Joseph was sold and Er and Onan were also born before as was observed erewhile therefore the first words of the Chapter At that time are not to be referred to the next words going before in the preceding Chapter concerning Josephs sale to Potiphar but are of a more large extent as that Phrase and the Phrase In those days are oft in Scripture It linketh Josephs selling and Judahs miscarriages very well together that it might be shewed how he was punished in his children that had been so unnatural to a brother and Josephs not sinning with his Mistress and Judahs sinning with his daughter-in-daughter-in-law do help to set off one another towards such an observation The four eldest sons of Jacob fell under foul guilt and so repentance and mercy are taught and shewed in their conversion CHAP. XL. World 2287 Isaac 179 Iacob Ioseph 28 JOSEPH expoundeth his two fellow prisoners dreams and like the two theeves with Christ the one is saved and the other condemned One of these when Joseph said to him Remember me when it shall be well with thee forgat him but one of those when he said to Christ Remember me when thou comest into thy kingdom was not forgotten Thus as the telling of two dreams had brought Joseph into misery so this expounding of two dreams will prove in time a forwarder of his delivery as yet the Butler fills and drinks wine in bowles but is not grieved for the affliction of Joseph as Am. 6. 6. World 2288 Isaac 180 Iacob 120 Ioseph 29 ISAAC dieth and Jacob and Esau are friends and bury him read Chap. 35. ver 28 29. and ruminate upon how Esau is changed from what he said Chap. 27. 41. CHAP. XLI Iacob 121 Ioseph 30 JOSEPH expoundeth Pharaohs dream compare Dan. 2. Seven Iacob 122 Ioseph 31 Iacob 123 Ioseph 32 years famine begin Joseph treasureth up corn hath Manasseh Iacob 124 Ioseph 33 and Ephraim born to him within these years of an Egyptian Lady Iacob 125 Ioseph 34 Iacob 126 Ioseph 35 How looks his wretched Mistress upon him now if she be alive Towards Iacob 127 Ioseph 36 the latter end of the seven years famine or thereabout Pharez Iacob 128 Ioseph 37 hath HEZRON born to him CHAP. XLII World 2289 Iacob 129 Ioseph 38 THE first year of famine Josephs brethren bow to him for corn as their sheaves of corn had done to him in his dream CHAP. XLIII XLIV XLV XLVI XLVII to Vers. 13. World 2290 Iacob 130 Ioseph 39 THE second year of famine Benjamin is brought by his brethren World 2291 into Egypt he is now the father of ten children The feasting of Josephs brethren was the better to pretend the stealing of a silver bowle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 44. 5. for which Joseph would make a very narrow search 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such a man as he that was in so high a place could make a very strict inquiry ver 15. Jacob goeth down into Egypt with seventy souls himself and Joseph and his two sons being counted in the number The Septuagint have added five more viz. Machir Gilead Shutelah Tahan Eden from 1 Chron. 7. 14 20. c. Followed by Saint Luke Acts 7. 14. Jacob and Joseph after thirteen years distance met Jacob presented before Pharaoh and the King asks no other question then about his age It was news in Egypt to see so old a man Jacob is now 130 years old and now just the half of the 430 between the Promise and delivery out of Egypt are passed see Exod. 12. 40. Gal. 3. 17. They had been taken up in these parcels five and twenty years after Abrahams coming into the land before the birth of Isaac sixty years of Isaacs age until the birth of Jacob and now Jacob is an hundred and thirty the sum of all 215. And now to the coming out of Egypt we must count 215 more and that count must lead us on thither CHAP. XLVII from ver 13. to the end and CHAP. XLVIII World 2299 Iacob 131 Ioseph 40 Years of the Promise 216 THE third year of famine Iacob 132 Ioseph 41 Years of the Promise 217 The fourth year of famine Iacob 133 Ioseph 42 Years of the Promise 218 The fifth year of famine Iacob 134 Ioseph 43 Years of the Promise 219 The sixth year of famine Iacob 135 Ioseph 44 Years of the Promise 220 The seventh year of famine Joseph buyeth all the land of Egypt for Pharaoh He feedeth Ioseph 67 Years of the Promise 243 his father and family seventeen years before Iacob 136 Ioseph 45 Years of the Promise 221 his fathers death Iacob 137 Ioseph 46 Years of the Promise 222 as his father had nourished him seventeen years before his sale The Iacob 138 Ioseph 47 Years of the Promise 223 children of Israel grow numerous and into multitudes even before Iacob 139 Ioseph 48 Years of the Promise 224 Jacobs death he adopted Josephs two sons for tribes he bestoweth Iacob 140 Ioseph 49 Years of the Promise 225 the portion of land upon Joseph that he had first bought of the Shechemites Iacob 141 Ioseph 50 Years of the Promise 226 Chap. 33. and was after put to recover it out of the hand Iacob 142 Ioseph 51 Years of the Promise 227 of the Amorite with his sword and bow who had usurped it and Iacob 143 Ioseph 52 Years of the Promise 228 seized upon it in his absence after his departure thence to Bethel and Iacob 144 Ioseph 53 Years of the Promise 229 Hebron He sweareth Joseph to bury him in the land of Canaan Iacob 145 Ioseph 54 Years of the Promise 230 with his fathers Abraham and Isaac Thus is the birth-right clearly Iacob 146 Ioseph 55 Years of the Promise 231 passed upon Joseph when his two sons are taken by Jacob as Simeon and Levi and when the land is bestowed on him for inheritance CHAP. XLIX L. World 2315 Iacob 147 Ioseph 56 Years of the Promise 232 JACOB dieth having first blessed all his sons even every one Ioseph 57 Years of the Promise 233 of them A blessing is to be found in his passages to Reuben Ioseph 58 Years of the Promise 234 Simeon and Levi of whom he speaketh the bitterest things His Ioseph 59 Years of the Promise 235 words throughout concern the future events and occurrences of the Ioseph 60 Years of the Promise 236 tribes most especially for he professeth to tell them what shall befall Ioseph 61 Years of the Promise 237 them in the last days Ioseph 62 Years of the Promise 238 That Reuben should have Jether seeth vejether gnaz a remnant of Ioseph 63 Years of the Promise 239 dignity and a remnant of strength for he was to lead the field in the wars of Ioseph 64 Years of the
Horhagidgad the first day of the fifth month and is lamented all that month CHAP. XXI SOme Canaanites are overcome here appeareth some glimpse of the performance of Gods promise but the people turning clean back again they begin to murmur Here the strange word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. and the scornful word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for Manna sheweth their scornfulness and fuming Seraphim Nehashim fiery Serpents or Serpents of a flame colour sting the murmurers and the brazen Serpent lifted up and looked at cureth them a figure of better things to come Joh. 3. 14. This brazen Serpent seemeth to have named the place Zalmonah Num. 33. 42. that is the place of the image and the coming up of the Serpents upon the people seemeth also to have named the place there about Maaleh Akrabbim The coming up of the Scorpions See Josh. 15. 3. From Zalmonah they remove to Pimon to Oboth to Ije Aharim by the border of Moab they are forbidden to invade Moab Deut. 2. 9. They pass the valley Zared and here all the generation numbred at Sinai is clean gone Deut. 2. 14. They coast along Moab and Ammon and so to the other side Arnon Deut. 2. 13 18 24. In Numb 21. ver 14. there is this Geographical quotation taken out of the book of the wars of the Lord which describeth that part of the Country thus Vaheh in Suphah and the brooks of Arnon and the stream of the brooks that goeth down to the dwelling of Ar and lieth upon the border of Moab This Book of the war of the Lord seemeth to have been some Book of remembrances and directions written by Moses for Joshua's private instructions in the managing of the wars after him see Exod. 17. 14 16. It may be this Book was also called Sepher Jasher liber rectus or a directory for Joshua from Moses what to do and what to expect in his wars and in it Moses directs the setting up of Archery 2 Sam. 1. 18. and warrants him to command the Sun and to expect its obedience Josh. 10. 13. From thence they come to Beer where the seventy Elders of the Sanhedrin by Moses appointment do bring forth waters by the stroke of their staves as he had done with the stroke of his Rod this great work and wonder and this great priviledge bestowed upon so many of them maketh all the people to sing for joy Sihon and Og conquered It is now six and twenty generations from the Creation or from Adam to Moses and accordingly doth Psal. 136. rehearse the durableness of Gods mercy six and twenty times over beginning World 2553 Moses 120 Redemption from Egypt 40 the story with the Creation and ending it in the conquest of Sihon and Og The numerals of the name Jehovah amount to the sum of six and twenty CHAP. XXII XXIII XXIV XXV BAlaam cannot curse Israel but curseth Amalek their first and Rome their last enemy He foretelleth that Israel shall be so prosperous and happy that he wisheth that his end might be like theirs He returns to his own place Chap. 24. 25. that is saith Baal Turim He went to hell as Acts 1. 25. He went not home to Syris his own Country but he went homeward and by the way falls in with Midian and giveth them the cursed counsel to intangle Israel with their Daughters and Idolatry Israel is yoked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baal Peor not only to the Idol but to the women the old generation of wicked Israel is utterly gone and this new generation that must enter Canaan begins after their fathers with such courses as these there died for this sin 24000 men viz. 23000 by the plague 1 Cor. 10. 8. and 1000 by the hand of Justice CHAP. XXVI XXVII XXVIII XXIX XXX THE people are numbred that must go into Canaan as those had been that came out of Egypt One family of Simeon that had gone into Egypt is extinct namely that of Ohad a Prince of Simeon had been chief actor in the matter of Peor Chap. 25. 14. It may be that utterly rooted out his stock Divers Laws given CHAP. XXXI XXXII MIdian destroyed though Abrahams children Reuben Gad and half Manasseh have thereby the quieter setling beyond Jordan when they say We will build us Sheepfolds and Cities Chap. 32. 6. and when the Text saith they did so ver 34. it is to be understood that they took course for such buildings for they themselves went over Jordan and were in Canaan wars seven years CHAP. XXXIII XXXIV XXXV XXXVI ISraels two and forty stations from Egypt to Jordan the borders of the Land the Cities of the Levites the disposal of Zelophohads daughters The Book of DEUTERONOMY THE sum of the Book of Deuteronomy is a rehearsal and explanation made to the children of the Law given to their fathers the time of the Book is but two months namely the two last months of their fortieth year divided into the time of Moses his repeating the Law and dying and Israels mourning thirty days for him There can be little dislocation of stories expected where there are so few stories at all and therefore it will be the less needful to insist much upon the Book when that which we chiefly aim at in this undertaking is already done namely the laying of the story in its proper method and order only some few things it may not be impertinent nor unprofitable to observe 1. Whereas Moses is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he explains this Law Chap. 1. 1. it is to be understood that he was over against Suph in Moab and not near the Red-sea see Numb 21. 14. Vaheb in Suphah World 2553 Moses 120 Redemption from Egypt 40 2. Speaking of the exclusion of the people out of Canaan for their murmuring at Kadesh Barnea upon the return of the Spies Numb 14. he brings in the story of his own exclusion as if it had been at the same time Chap. 1. 35 36 37. whereas it was not till eight and thirty years after but thus close and concisely doth the Scripture sometime use to speak in rehearsing known stories see Acts 7. 7. 3. He speaketh to the generation then present as if they had been the generation that was already perished and consumed in the wilderness see Chap. 1. ver 26. 27 34 35 c. for he puts the murmuring at Kadesh and the decree against entering into the Land upon these men present as if they had been the men whereas those men that were properly concerned in that business were already dead and gone But he useth this manner of stile 1. Because they were abundance of them capable of murmuring then as well as their fathers they being many thousands of them indeed under twenty years and yet not so much under but that they could be and could shew themselves as untowardly and unlucky as they that were above twenty years of age And by this manner of expression Moses would bring
from any other 1. Because just now was the middle time betwixt the revolt of the ten Tribes and the burning of the Temple which whole sum and space was three hundred ninety years so summed Ezek. 4. 5. and so shall the Reader see by them when we come there If any will strictly have these sixty five years reckoned from the time of Esays uttering the Prophesie in the time of Ahaz we shall lend them a conjecture hereafter AFter the death of Jeroboam World 3216 Uzziah 16 the Throne of Israel Division 187 Uzziah 17 Interregnum 1 was empty twenty two Division 188 Uzziah 18 Interregnum 2 years for Zachariah the son Division 189 Uzziah 19 Interregnum 3 and next successor of Jeroboam Division 190 Uzziah 20 Interregnum 4 beginneth not to reign till the Division 191 Uzziah 21 Interregnum 5 thirty eight year of Uzziah Division 192 Uzziah 22 Interregnum 6 2 King 15. 8. The reason of this Division 193 may be supposed to be partly World 3223 Uzziah 23 Interregnum 7 Interregnum 8 sedition and disturbance in the Division 194 State for when a King doth reign he is presently slain 2 King 15. 10. and partly the bitterness of the Plagues which had begun in Jeroboams time ESAY I. 2. The people of Jerusalem much more of Samaria were now become so abominable that they are as Sodome and Gomorrah vers 10. full laden with iniquity vers 4. nothing amended by the sad judgment past vers 5. and therefore now determinately given up vers 7. 24. And Heaven and Earth called to witness these things as they were called to witness when these things were foretold Deut. 32. so that this is a proper place to count the ruine of the ten Tribes when it was a time of fixing the ruine of Jerusalem 2 CHRON. XXVI VI. VII VIII World 3224 Uzziah 24 UZZIAH overcometh the Division 195 Uzziah 25 Philistims and dismantleth Division 196 Uzziah 26 their chief Garrisons of Interregnum 9 Interregnum 10 Division 197 Uzziah 27 Gath Jabueh and Ashdod Interregnum 11 Division 198 Uzziah 28 and buildeth Cities and Garrisons Interregnum 12 Division 199 Uzziah 29 of his own in the midst of Interregnum 13 Division 200 Uzziah 30 them He subdueth the Ammonites Interregnum 14 Division 201 Uzziah 31 and some Arabians and Interregnum 15 Division 202 Uzziah 32 here some part of the Prophesie Interregnum 16 Division 203 Uzziah 33 of Amos against the Philistims Interregnum 17 Division 204 Uzziah 34 and Ammon beginneth to Interregnum 18 Division 205 Uzziah 35 take place Amos 1. 8. 13. but Interregnum 19 Division 206 Uzziah 36 to be accomplished in a more Interregnum 20 Division 207 World 3237 Uzziah 37 compleat desolation by the Assyrians Interregnum 21 Division 208 and Babilonian afterward Interregnum 22 the waters of a great flood that swept down all before them as Esay 8. 8. World 3224 Uzziah 24 THE vacancy still continueth Division 195 Uzziah 25 in the Kingdom of Division 196 Uzziah 26 Uzziah 27 Israel Interregnum 9 Interregnum 10 Division 197 Division 198 Uzziah 28 Interregnum 11 ESAY II III IV. Division 199 Uzziah 29 Uzziah 30 Interregnum 12 Interregnum 13 Esay the Evangelist is a Prophet Division 200 Division 201 Uzziah 31 Interregnum 14 at Jerusalem He foretelleth Division 202 Uzziah 32 Interregnum 15 Interregnum 16 the beginning of the Gospel Division 203 Uzziah 33 Interregnum 17 in the last days of Jerusalem Division 204 Uzziah 34 Interregnum 18 and the conflux of people Division 205 Uzziah 35 Interregnum 19 to that light of the Lord Division 206 Uzziah 36 Interregnum 20 and to that Law that should Division 207 World 3237 Uzziah 37 come from Sion as a Law of Division 208 Interregnum 21 old had done from Sinai that Interregnum 22 there should be no longer that quarrelling that had been by all Nations against the Jews because of their Religion for now Religion should be imbraced by all Nations that mens reliance upon their own righteousness should be abolished and the doctrine of Repentance take place That Christ the Branch shall be glorious and the members of the new Jerusalem holy but the people of the times of his Prophesying so abominable that he prayeth against them Chap. 2. 9. as Elias had done against the ten Tribes 1 King 19. 14. and threatneth sore destruction and judgments both upon men and women Thus was it with the people in manners though it were so prosperous with Uzziah for Victories the Lord intended to try Judah with kindnesses still as he had done Israel in the days of Jeroboam the second He fore-saw the issue he would leave them without excuse and had something yet to do for the glorifying of his Name and his Ordinances before he would deliver his people into his enemies hand 2 CHRON. XXVI from vers 9. to vers 16. World 3238 Uzziah 38 UZZIAH keepeth up Division 209 Zechariah 1 an Army of 307500. Builds Towers and Forts and maketh warlike Engines and groweth exceeding strong and feared of the Kings round about him ESAY V. Shallum 1 World 3239 Uzz. 39 Shallum 40 ALthough the Prophet Esay Menahem 1 Division 210 Uzz. 41 prophesied almost thirty Menahem 2 Division 211 Uzz. 42 years in the time of Uzziah Menahem 3 Division 212 Uzz. 43 yet have we no more but the Menahem 4 Division 213 Uzz. 44 five first Chapters left of all his Menahem 5 Division 214 Uzz. 45 Prophesies in so long a space Menahem 6 Division 215 Uzz. 46 and of those we have not the Menahem 7 Division 216 Uzz. 47 certain years neither but must Menahem 8 Division 217 take them up at conjecture Menahem 9 Division 218 In this fifth Chapter he singeth a Song for Christ his beloved concerning his beloveds Vineyard as they used to â—â—ng at their Vintages but it is a dolefull ditty concerning the unfruitfulness and wilde Grapes World 3248 Uzz. 48 of the Vineyard of Israel after Menahem 10 Division 219 so much husbandry Some of those sour Grapes he reckons up under several woes after his Song From this place Christ useth the parable of the Vineyard and the Jews from hence do soon understand it Matth. 21. 34 45. 2 KING XV. ver 5. to ver 23. World 3238 Uzziah 38 ZECHARIAH the son Division 209 Zechariah 1 of Jeroboam reigneth six months and is slain and here endeth Jehues house and here Hosea's Prophesie taketh place Hosea 1. 4 5. Shallum 1 SHALLUM reigneth a moneth having slain Zechariah Uzz. 39 World 3239 Uzz. 40 MENAHEM slayeth him Menahem 1 Division 210 Uzz. 41 Menahem 2 and reigneth ten years he rippeth Division 211 Uzz. 42 Menahem 3 up the woman with child Division 212 Uzz. 43 Menahem 4 of Tiphsah Ammon like Amos Division 213 Uzz. 44 Menahem 5 1. 13. Menahem doth evil in Division 214 Uzz. 45 Menahem 6 the sight of the Lord following Division 215 Uzz. 46 Menahem 7 Jeroboams Idolatry He is Division 216 Uzz. 47 Menahem
betwixt that time and this journey over Jordan therefore he thus joyneth their stories together The time and actions that he hath omitted we have seen how Luke and John have supplied Were there any Coasts of Judea beyond Jordan Either the conjunction And is to be understood He came into the coasts of Judea and beyond Jordan as it is understood Psal. 133. 3 Acts 7. 16 c. or by Fines Judaeae trans Jordanem is meant Fines Judaeorum because the Syrians also dwelt in the coasts beyond Jordan Moses at the very same instant of time gave a Law to put an adulterous Wife to death Deut. 22. 22. and a Law to divorce her Deut. 24. 1. in the former shewing the desert of the fact in the latter permitting to mitigate of the rigour of that Law and as our Saviour here interprets it to prevent those cruel effects that their hardness of heart might have produced had there been no mitigation They brag of that Law of divorce as if it favoured them as a peculiar priviledge Jerus kiddushin fol. 58. 3. R. Chaijah Rabbah said Divorces are not granted to the nations of the world meaning not to the Gentiles as they were to the Jews whereas truth here informs us that it was permitted only because of the hardness of their hearts and to avoid greater mischief When permission of divorce was given after a Law to punish adultery with death for a mitigation of it it requires most serious weighing whether a Law to punish adultery with death should be undispensable now after the Law of Divorce given and continued by our Saviour in case of Fornication SECTION LXIV MATTH Chap. XIX from Ver. 13. to the end of the Chapter MARK Chap. X. from Ver. 13 to Ver. 32. LUKE Chap. XVIII from Ver 15. to Ver. 31. Infants brought to Christ. A rich man departs sorrowful MATTHEW and Mark do evidence the order and as Luke hath helped out their briefness before so do they also again help us out about his order Whose Children were these that were brought to Christ Not unbelievers doubtless but the Children of some that professed Christ Why did they bring them Not to be healed of any disease doubtless for then the Disciples would not have been angry at their coming for why at theirs more then at all others that had come for that end Their bringing therefore must needs be concluded to be in the name of Disciples and that Christ would so receive them and bless them And so he doth and asserteth them for Disciples and to whom the Kingdom of Heaven belonged taking the Kingdom of Heaven in the common acceptation of the Gospel Observe Mark 10. 19 c. that mention being made by Christ of the Commandments as if he spake of the whole Law yet he instanceth only in the second table And see the like again Rom. 13. 8 c. James 2. 8 9 10 c. The demeanour of men toward the second table is a sure trial how they stand to the first It is easier for a Camel to go through the eye of a needle An expression common in the Nation Talm Bavamenia fol. 38. facie 2. It may be thou art of Pumbeditha where they can bring an Elephant through the eye of a needle SECTION LXV MATTH Chap. XX. from the beginning to Ver. 17. Labourers in the Vineyard c. THe first word For makes plain the order and connexion joyning this speech to that before The Jerus Talm. in Beracoth hath a Parable somewhat like to this but wildly applied to a far different purpose A King hired many workmen and there was one of them hired for his work for more then what was enough What did the King He took him and walked with him up and down At the time of the evening the workmen came to receive their wages and he also gave him his full wages with them The workmen repined and said We have laboured all the day and this man laboured but two hours and thou hast given him full wages with us The King said to them This man hath laboured more in two hours then you have done all day So R. Bon laboured more in the Law in twenty nine years then another in a hundred c. fol. 5. SECTION LXVI JOHN Chap. XI from the beginning to Ver. 17. Tidings come to Christ of Lazarus sickness AT Sect. 63. Christ goeth beyond Jordan the occasion of his coming back was the message of Mary and Martha to him to desire his help to their sick brother The story of this therefore is necessary to be related before the story of his coming thence which is the next thing that the other three Evangelists fall upon after they have done with what is set down in the preceding Sections The words of the second verse It was that Mary which anointed the Lord with oyntment and wiped his feet with her hair are most generally construed as pointing to that story in the next Chapter Joh. 12. 3. Then took Mary a pound of Oyntment of Spikenard very costly and anointed the feet of Jesus and wiped his feet with her hair Which seemeth very improper and unconsonant upon these reasons 1. To what purpose should John use such an anticipation It was neither material to the story that he was entring on Chap. 11. to tell that Mary anoynted Christs feet a good while after he had raised her brother nor was it any other then needless to bring in the mention of it here since he was to give the full story of it in the next Chapter 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of such a tense as doth properly denote an action past and is so to be rendred if it be rendred in its just propriety It was Mary which had anointed 3. Whereas no reason can be given why John should anticipate it here if he meant it of an anointing that was yet to come a plain and satisfactory reason may be given why he speaks of it here as referring to an anointing past namely because he would shew what acquaintance and interest Mary had with Christ which did imbolden her to send to him about her sick brother for she had washed and anointed his feet heretofore The words of John therefore point at an action past and indeed they point at that story of the woman-sinner washing the feet of Christ with teares and anointing them with Ointment and wiping them with her hairs Luke 7. It is true indeed that John who useth these words that we are upon had not spoken of any such anointing before whereunto to refer you in his own Gospel but the passage was so well and renownedly known and recorded by Luke before that he relateth to it as to a thing of most famous notice and memorial SECTION LXVII LUKE Chap. XVIII Ver. 31 32 33 34. MARK Chap. X. Ver. 32 33 34. MATTH Chap. XX. Ver. 17 18 19. CHRIST foretelleth his suffering THe message from Mary and Martha about their sick brother inviteth
things and who in those Apostatizing times that then were had the nearest occasion and temptation to draw them back from the purity of the Gospel to those rites again Unto that doubtfulness that some have taken up about the Original Tongue of this Epistle as thinking it very improper that he should write in the Greek Tongue to the Hebrews especially to the Hebrews in Judea we need no better satisfaction then what the Hebrews themselves yea the Hebrews of Judea may give to us I mean the Jerusalem Gemarists from several passages that they have about the Greek language In Megillah fol. 71. col 2. they say thus There is a tradition from ben Kaphra God shall inlarge Japhet and he shall dwell in the tents of Sem For they shall speak the language of Japhet in the tents of Sem. The Babylon Gemara on the same Treatise fol. 9. col 2. resolves us what Tongue of Japhet is meant for having spoken all along before of the excellency and dignity of the Greek Tongue it concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very beauty of Japhet shall be in the tents of Sem. Our men first named say further thus Rabbi Jonathan of Beth Gubrin saith There are four Languages brave for the world to use and they are these The Vulgar the Roman the Syrian and the Hebrew and some also add the Assyrian Now the question is What Tongue he means by the Vulgar Reason will name the Greek as soon as any and Midras Tillin makes it plain that this is meant for fol. 25. col 4. speaking of this very passage but alledging it in somewhat different terms he nameth the Greek which is not here named Observe then that the Hebrews call the Greek the Vulgar Tongue They proceed ibid. col 3. It is a tradition Rabban Simeon ben Gamaliel saith In books they permitted not that they should write but only in Greek They searched and found that the Law cannot be interpreted compleatly but only in the Greek One once expounded to them in the Syriack out of the Greek R. Jeremiah in the name of R. Chaijah ben Basaith Aquila the proselyte interpreted the Law before R. Eliezer and before R. Joshua And they extolled him and said Thou art fairer then the children of men And the same Talmud in Sotah fol. 21. col 2. hath this record Rabbi Levi went to Caesarea and heard them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rehearsing their Phylacteries Hellenistice or in the Greek Tongue A passage very well worth observing For if in Caesarea were as learned Schools as any were in the Nation And if their Phylacteries pickt sentences out of the Law might above all things have challenged their rehearsal in the Hebrew Tongue as their own writers shew yet they say them over in Greek Paul might very well write to the Hebrews in Judea in the Greek Tongue when that Tongue was in so common a use even in an University of Judea it self To these testimonies for the Greek Tongue might be added that which is spoken in the Treatise Shekalin per. 3. halac 2. Upon the three Treasure Chests of the Temple were written Aleph Beth Gimel But Rabbi Ismael saith It was written upon them in Greek Alpha Beta Gamma They that hold that this Epistle and the Gospel of Matthew were written in Hebrew should consider how that Tongue was now a stranger to all but Scholars and how God in his providence had dispersed and planted the Greek Tongue throughout all the world by the conquest of Alexander and the Grecian Monarchy and had brought the Old Testament into Greek by the Septuagint As this Apostle in all his Epistles useth exceeding much of the Jews Dialect Language Learning allusion and reference to their opinions traditions and customs so doth he more singularly in this and he doth moreover in a more peculiar manner apply himself to their manner of argumentation and discourse For his intent is if he can to argue them into establishment against that grievous Apostacy that was now afoot so many revolting from the purity of the Gospel either to a total betaking themselves to Moses again or at least mixing the Ceremonious rites of the Law with the profession of the Gospel Comparing his style here with the style of discourse and arguing in the Talmuds Zohar and Rabboth and such like older writings of the Jews you might easily tell with whom he is dealing though the Epistle were not inscribed in syllables To the Hebrews and the very stile of it may argue a Scholar of Gamaliel but now better taught and better improving his learning then that Master could teach him He first begins to prove the Messiah to be God and Jesus to be he about the former of which the Jews mistook and about the latter they blasphemed In proving the former he among other places of Scripture produceth that of Psal. 102. 25. Thou Lord in the beginning hast laid the foundation of the earth c. To which a Jew would be ready to answer I but this is to be understood of God the Father and how could this objection be answered Tes even by their own concessions upon which he argueth in this place For they understood that in Gen. 1. 2. The Spirit of God moved upon the face of the waters of the Spirit of Christ and so do they interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Spirit of Messias as their mind is spoken in that point by Zohar Berishith Rabba and divers others If the Spirit of Christ then was the great agent in the Creation by their own grant they could not but grant this allegation to be proper He sheweth Christ therefore greater then Angels as in other regards so into whose hands was put the world to come Chap. 2. 5. and here the phrase is used in the Jews dialect for the Kingdom of Messias as we mentioned before He proveth him a greater Lawgiver then Moses a greater Priest then Aaron and a greater King and Priest then Melchisedek He sheweth all the Levitical Oeconomy but a shadow and Christ the substance and the old Covenant to be abolished by the coming in of a better By the old or first Covenant meaning the Covenant of peculiarity or the administration of the Covenant of Grace so as whereby Israel was made a peculiar and distinct people This Covenant of peculiarity they brake as soon almost as they had obtained it by making the golden Calf and thereupon follows the breaking of the two Tables in sign of it for though the Law written in the two Tables was Moral and so concerned all the world yet their writing in Tables of stone for Israel and committing them to their keeping referreth to their peculiarity To his handling of the fabrick and utensils of the Tabernacle and contents of the Ark Chap. 9. Talm. Jerus in Shekalim fol. 49. col 3 4. and Sotah fol. 22. col 3. may be usefully applied for illustration He hinteth the Apostasie now afoot which was
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 Aâ—no 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
made no such plain expression Or thirdly that the affirmative may mean the Words creating of all things and the negative his disposal and ordering of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without him was nothing that hath been either created or disposed as Joh. 5. 17. Ver. 4. In him was * * * * * * Deut. 30. 20. Ps. 66. 9. Prov. 4. 13. Joh. 5. 24 6. 35. 20. 31. Col. 3. 3 4. 1 Joh. 5. 12. life This hath allusion to Adams naming his wife Eve or life upon the apprehension of the Promise given him after his fall Gen. 3. 15. And the Evangelist having considered the Word in the former verse as the Author of Nature he cometh now to treat of him as the Author of Grace there as the Creator here as the Redeemer For having related there that by him all things were made and amongst all things man received his natural life and being he goeth on now to shew that by the same Word also man when he was fallen and perished and had incurred the penalty of dying the death he re-obtained a new and a better life namely by Faith and laying hold upon him in the promise as Hab. 2. 4. And the life was the light * * * * * * Eph. 5. 14. 1 Pet. 2 9. 1 Joh. 2. 8. of men The life of the promise was the light that shone in the world and to which all the Patriachs and Prophets and all the holy Men of God that lived before the fulfilling of it had an eye and respect as to a light shining in a dark place and whereby they guided all their devotions and whereto they aimed all their actions And this light then shone and yet shineth in all the types shadowes figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and predictions of the Law and of the Prophets as we daily read them and that darkness * * * * * * See Isa. 25. 7. 32. 3. 9. 30. 2 Cor. 3 13. Heb. 12. 18. and mystical cloudiness which lay over them did not comprehend it but that it gave some shine in that obsureness And yet did they not reach to that brightness of revealing of Christ but that it was necessary that the Gospel should be Preached the beginning of which is mentioned in the very next verse namely the Preaching of John Ver. 6. There was a man sent c. Here may the Reader look back and see the method and intention of the Evangelist and the reason why he calleth him by this name the Word rather then any other For first he was the Word by whom all things and among them man were created Secondly The Word by which man being fallen was recovered and obtained life Thirdly The Word of light direction and consolation to the holy Patriarchs Fourthly The Word of promise in the darkness of the Law and Prophets And he is now come to be the Word incarnate and the publisher of the Gospel which began from John Mark 1. 1. And thus hath the Evangelist made the whole Old Testament no other then a vailed Gospel speaking of Christ though somewhat obscurely from the beginning to the end As in the Creation ver 3. In the promise ver 4. In the expectation of the Fathers ibid. Fifthly In the darkness of the Law and Prophets ver 5. And sixthly in the necessity of a clearer revelation of him by his own comming ibid. Ver. 7. To bear witness of the light c. The light in this verse and those that follow is taken personally for Christ himself whereas in ver 4 5. it is taken vertually only there for the light that flowed from Christ and therefore it is said that light was in him here for Christ the light it self for so is he called ver 9. See Isai. 10. 17. and 42. 6. 49. 6. Mic. 7. 6. Num. 24. 17. Psal. 84. 1. Mal. 4. 2. c. For first Christ revealeth the Father and his will Joh. 1. 18. 16. 25. and whatsoever maketh manifest is light Ephes. 5. 13. Secondly He is the brightness of the glory and express image of the Father Heb. 1. 3. who is a light without any darkness at all 1 Joh. 1. 5. Thridly He inlightneth the hearts of his by Faith Ephes. 5. 14. Fourthly Christ held out in the Gospel filled the world full of the light of knowledge in comparison of what it was under the Law Isai. 11. 9. Psal. 19. 3. That all might believe The word All joyneth the Gentiles with the Jews which hitherto had been secluded And in the same sense is Christs Lightning of every one that commeth into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 9. to be understood for his general and universal inlightning of the world with the shining of the Gospel For there is a comparison made here by the Evangelist betwixt the light of the promise under the Law and the light of the Gospel and Christ in it Ver. 10. He was in the world Not vertually and invisibly only in his power and providence but even visibly sensibly and apparently in audible voice and conspicuous shape before he came in humane nature as Gen. 15. and 18. and 32. Exod. 3. Josh. 6. yea even to the sight and hearing of wicked and heathen men Gen. 4. and 20. and 21. and 31. Dan. 3. 24 25. Exod. 14. Ver. 11. He came among his own This speaketh of his incarnation and of his own Nation the Jews amongst whom he came and conversed in humane flesh yet they refused him They were his own by choice Deut. 7. 6. by purchase Exod. 19. 4 5. by Covenant Deut. 26. 18. and by kindred Heb. 2. 16. Ver. 12. * * * * * * Or Priviledge dignity or licence as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used 1 Cor. 8 9. and 9. 5 6. Acts 5. 4. Mat. 7. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. 8. Power to become the Sons of God The people of the Church are called the Sons of God Gen. 6. 2. And after the dispersion at Babel where the Heathen became the Sons of men Gen. 11. 5. this title was appropriated only to the Jews Exod. 4. 22. Hos. 11. 1. But now when the Jews Christs own people should not receive him when he so came amongst them this priviledge should be conferred upon what Heathen or Gentiles so ever should receive him that they should be henceforward as the Jews had been hitherto the Sons of God or the Church of Christ. That believeth on his Name That is In or On him For the Name of God in Scripture doth often stand for God himself as Psal. 71. 1. Mic. 6. 9. Act. 3. 16. c. For God is without any mixture or composition but a most pure and simple essence and therefore his name and himself are not two several things as they be in the creatures but one and the same R. Menahem or Exod. 60. Ver. 13. Which are born not of blood Greek Not of
26. 1. 29. 1. 31. 1. 32. 1. 40. 1. The whole sum of the three fourteens is the renowned number of two and forty the number of the knops and flowers and branches of the Candlestick of the journeys and stations of Israel betwixt Egypt and Canaan Numb 33. of the children of Bethel 2 King 2. 24. And see Rev. 11. 2. 13. 5. Vers. 18. Before they came together c. That is to dwell together in the same house Nay it is very probable that as yet they dwelt not in the same Town but Joseph in Capernaum and Mary in Nazeret Vers. 19. To make her a publick example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word used by the LXX Numb 25. 4. Ezek. 28. 17. c. And by the New Testament Heb. 6. 6. And ever saith Erasmus in an evil sense Brucioli hath strangely translated this clause Non lo volendo Publicare and divers of the Papists have more strangely expounded it as non volens traducere not willing to take her to himself or to his own house and why Because he thought himself unworthy of her society and because the brightness of her face was such that he could not look upon it And he thought it more possible for a woman to conceive without a man then for Mary to sin And thus will they make Joseph to divorce his wife or at least to use unkindly for her too great excellencies * * * * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divorce her as Mat. 5. 31. 19. 7. Mark 10. 4. Luk. 16. 18. Erasm. Voluit clanculum ab ea divertere And so Brucioli La volse oâ—cultamente â—asciare making Joseph a patient in the divorce rather then an agent or rather divorcing himself then her To put her away privily The Law bound him not to bring her either to shame by trial before the Priest Numb 6. or to punishment by the sentence of the Judges The adulteress indeed was to be put to death if she were accused prosecuted and convicted but to accuse and prosecute her the Law bound not but upon deprehension in the very act Joh. 8. 4. 5. Deut. 22. 22. Numb 25. 8. If a man took a wife and hated her Deut. 22. 13. he might bring her to tryal and upon conviction to punishment but if he love her for all his suspicion and will connive at her fault and not seek her death he is a liberty to connive and tolerated by the Law so to do and blameless if he did it as Judg. 19. 2 3. But if a couple were deprehended in the act of Adultery then must there be no connivence Deut. 22. 22. explaining Levit. 20. 10. And the case of the unbetrothed Damosel Deut. 22. 28. explaining the case of the betrothed And thus is the question easily answered which hath so toiled many expositors How Joseph can be said to be just when in this very matter that is now in hand he violateth It is answered by denying that he violated the Law For that tolerated him thus to do Vers. 21. Jesus for he shall save Rabenn haccadosh saith Because Messias shall save men he shall be called Joshua But the Heathen of another Nation which shall imbrace the belief of him shall call his name Jesus And this is intimated in Gen. 49. Chi jabbo shiloh until Shiloh come Vid. Galatin lib. 3. cap. 20. Vers. 23. Behold a Virgin The Jews seek to elude this Prophecy of Isaiah by expounding it either of the Prophets wife as Isa. 8. 3. or of the Kings wife and from Prov. 30. 19. they plead that Almah doth not strictly signifie a virgin but a woman that hath known a man Answ. 1. There are three words in the Hebrew that signifie and betoken Virginity but this most properly First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a Virgin but not always for it properly denoteth a young woman yea though she be not a virgin but hath been touched Secondly Bethulah is the common word used to denote Virginity yet as Galatine observeth out of Prov. 30. it seemeth sometime to be taken otherwise But thirdly Almah properly importeth a young Virgin and not at all one touched So that Naarah signifieth any young Woman though she be not a Virgin Bethulah a Virgin though she be not young but Almah importeth youth and virginity both Secondly the LXX in the place of Isaiah cited translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denoteth no otherwise then a Virgin Thirdly it is given for a sign to Ahaz that Almah should bear a Son now for one that had known a man to do so were no sign at all See Galatine lib. 7. cap. 15. They shall call his name Emmanuel Nomen naturae not impositionis they shall own him for God in our nature and not denominate him Emmanuel for his imposed name See the like Phrase Esa. 60. 18. Ezek. 48. 35. Which is being interpreted First this and other passages of the same nature in this Evangelist argue strongly that Matthew wrote not his Gospel in the Hebrew tongue as is very commonly held For first then had this word needed no interpretation and it had been very hard to have interpreted it but by the same word again Secondly the Jews in those times that Matthew wrote understood not the Hebrew tongue in its purity but had degenerated into the use and speech of the Syrian Thirdly Jonathan Ben Uzziel translated the Prophets out of Hebrew into Chaldee a little before the coming of Christ and Onkelos did as much by the Law a little after and both did so because the Jews could not at that time understand or read the Bible in its own Hebrew tongue and how improper then was it for Matthew to write his Gospel in that language Fourthly all the world that used the Old Testament at those times unless it were such as had gained the Hebrew tongue by study used it in the translation of the LXX or the Greek and it was requisite that the Pen-men of the New Testament should write in that language and according to their stile as Paul writing for and to Romans and Matthew and he to Hebrews that their quotations out of the Old Testament might be examined by the Greek Bible Fifthly let those that hold the opinion we are confuting but seriously consider that Christ calleth himself by the name of two Greek letters and why Rev. 1. 8. Vers. 25. He knew her not till she had brought forth This properly falleth in order at Luke 2. 7. and there shall it be taken up again SECTION V. S. LUKE CHAP. I. The Birth and Circumcision of Iohn the Baptist and the tongue of his Father restored c. Vers. 57. NOW Elizabeths a a a a a a Though the conceived her child above the course of nature yet his time in the womb was according to it full time came that she should be delivered and she brought forth a Son 58. And b
occasion of the rising of the Pharisees is of more obscurity and the reason of their name admitteth of more conjectures As whether they were so called from Perush which importeth Exposition for that they took upon them to be the great Expositors of the Law by their Traditions or from Parush which betokeneth separation for that they accounted and pretended themselves more holy then others of the people and so became Separatists from them as despising them Luke 18. 9. Either of which Etymologies carry with them a fair and plausible probability of their notation but the last most agreeable to what both the Scripture and other writings have said of them in regard of their singularity and as we shall have further occasion to descry when we come to meet with them in their Doctrines Practises or Opinions And the time of their first starting up is yet obscurer But to speak mine own thoughts I cannot but conceive them to have been somewhat more ancient then the Sadduces though but a little And that that passage of the Prophet Malachi when he and the Spirit of Prophecy with him was to leave this world Remember the Law of Moses Mal. 4. 4. gave occasion to the rising of the Pharisees and to the confirming of the Sadduces in their opinion when they had taken it up For whereas the Spirit of Prophecy and revelation was now to depart from Israel God having revealed as much of himself and of his will to them as he thought fit and necessary He sendeth back the people in this defect of Prophetick guidance and direction to the Law of Moses to be their study and their rule of Faith and of Obedience Hence did a certain generation among them take occasion and opportunity to vent and broach traditions and glosses upon the Law pretending them to have descended from Moses himself and to have been handed over to them from hand to hand and as the Prophets while their race continued expounded Moses and instructed the people in the knowledge of the Law by the Spirit of God so these men now the Prophts were gone took on them to explain Moses and the Law also and by a way which they pretended to be of equal authority with the words of the Prophets For that say they is Gods own gloss upon his own Law and this he taught Moses while he was with him in the Mount And this Moses taught Joshua and Joshua the Elders and Eli received it from the Elders and from Phinehas and Samuel from Eli and David from Samuel and Ahijah the Shilonite from David and Elias from Ahijah and Elisha from Elias and Jehojada the Priest from Elisha and Zacharias from Jehojada and Hosea from Zacharias and Amos from Hosea and Esay from Amos and Micah from Esay and Joel from Micah and Nahum from Joel and Habakkuk from Nahum and Zephany from Habakkuk and Jeremy from Zephany and Baruch from Jeremie and Ezra and his School from Baruch The School of Ezra was called the men of the great Synagogue and they were Haggai Zechary Malachi Daniel Hananiah Mishael Azariah Nehemiah Mordecai Bilshan Zerubbabel and many wise men with them to an hundred and twenty The last of them was Simeon the just and he was in the number of the hundred and twenty and he was High Priest afte◠Ezra Vid. Rambam in Mishu. Tom. 1. statim sub initio This nameless number that were between the time of Zerubbabel Nehemiah Mordecai and those holy men that we find mentioned in Scripture and between the times of Simeon the just I suspect to be the Generation that afforded the rise and original of Pharisaism and Traditions For there was a good large space of time and distance detween Ezra and Simeon the just as might be cleared by several particulars if that were needful And a preparative if not a ground-work to Pharisaisme and traditions seemeth to be that famous speech of the great Synagogue mentioned in Pirck Aboth Per. 1. The men of the great Synagogue said three things Be deliberate in judgment and raise up Scholars in abundance and make a hedg to the Law Now the lesson of making a hedg to the Law by a fixed and determinate exposition was to bring on and into credit those glosses and traditions which they would produce and bring upon it For that the Law should lie to the Commons without any fence about it to keep men off from breaking in upon it by their own interpretations and expositions of it they could soon perswade the People was a thing not to be tolerated or indured and when they had wrought this lesson home upon their hearts then had they glosses ready of their own invention to put upon it as to hedg or fence in from private interpretations These glosses or expositions they had a twofold trick to bring into request First To pretend strongly that they had descended traditionally from Moses and from God himself as the pretended pedegree of them is shewed before And secondly to use a strict and severe preciseness in their own conversation and to pretend and shew a holiness above other men and to withdraw from them as too profane for their society that this might bring their persons into admiration and their traditions into repute And thus they came by their name of Separatists and thus they laid the foundation for traditions And as the Pharisees took this opportunity and occasion from those words of the Prophet Remember the Law of Moses to vent their foolish and wicked Expositions upon Moses as seeming thereby to do the people a singular benefit and to make as singular a fence to Moses himself So likewise did the Sadduces make use of the same occasion to confirm themselves in the error they had taken up and to assert it unto others in that in all the Law of Moses to the study of which the Holy Ghost had especially directed them in those times and which Scripture only they imbraced there is not mention nor hint at all as they pretented of the resurrection of the dead or of a world to come § Coming to his Baptism The Pharisees and Sadduces were not repulsed by John though he call them by such a name as Vipers but they were baptized by him as is most apparent by comparing the relation that Saint Luke maketh of this Story and this together That saying therefore of Luke Chap. 7. 20. But the Pharisees rejected the Counsel of God against themselves being not baptized of him is to be understood of some of that Sect and not all § O generation of Vipers By Generation we are not to understand the present age as when it is said shall rise up in judgment with this Generation An adulterous generation seeketh a sign c. that is the people of this age It is not to be so taken as if the Baptist meant this present Generation are Vipers for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though
fit thine implements for your Messias is born c. Rabbi Abuhi said And what need you to learn this of an Arabian The text is plain in Esay which saith Lebanon shall fall by a mighty one and it followeth And there shall come forth a rod out of the stemm of Jesse and a branch shall grow out of his root § To the root of the trees First by the root of the trees might be understood the root of Jesse of which mention was made before from Esay 11. 1. For in all the crosses and calamities Wars overthrows and captivities that had befallen the Nation of the Jews the stock of Jesse or line of David could never be rooted out or extinguished because the promise that Christ should come out of it did preserve and keep it alive in despight of all opposition till he that was promised did come indeed But now seeing that he was come and that that line had no more the shelter and preservative of the promise it also must come to ruine and rooting out as well as others Secondly the Ax is now laid to the very root of your confidence and boasting For whereas ye say within your selves and stand upon it that ye have Abraham to your Father the time is now come that that distinction betwixt who is and who is not of the Seed of Abraham shall be no more regarded nor looked after but every one of what Nation soever that feareth God shall be accepted of him and the seed of Abraham for not fearing him shall be rejected and that priviledge not respected at all Thirdly Jerusalem was at the root of the whole Nation from which they derived the sap of rellgion and policy but now the ax of destruction is laid even to that Fourthly this phrase may be understood as comparing the ruine of the Jews here threatned with those desolations they had felt before For then as at the captivity of Babylon for example they were not utterly cut off from their Land for ever but had a promise of returning and returned and were planted there again but now the vengeance threatned must strike at very root and quite destroy them from being a Nation for ever and from all hope of returning to their Country any more By the Ax being now laid to the root of the trees may fitly be understood 1. The certainty of their desolation And 2. the nearness in that the instrument of their destruction was already prepared and brought close to them the Romans that should ruine their City and Nation being already Masters and Rulers over them Luke 3. vers 10. And the people asked him c. Or the multitude as vers 7. which verse compared with this sheweth that the question what shall we do then proceeded from those to whom the Baptist addressed his last speech O ye generation of Vipers c. which were Pharisees and Sadduces as appeareth by Matthew and other multitude mixed among as by Luke Now whether this their question proceeded from the apprehension of the danger threatned or application of the exhortation urged whether they desired to learn how to avoid the evil of the wrath to come or to do the good works of repentance when they ask what shall we do is neither so material to search nor easie to find as it is fit to observe how powerfully the doctrine of the Baptist hath wrought with them when it hath thus brought them to look off the goodness of Abraham in which they trusted and to think after goodness of their own Vers. 11. He that hath two coats let him impart to him that hath none c. It appeareth by the Baptists answer that their question demanded what were those good fruits that he called upon them to bring forth ver 8 9. and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may seem to have respect to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those verses His answer is an exhortation to Almes-deeds or giving to the needy rather then any other lesson not that thereby they might think to satisfie for their sins or merit for themselves but for divers other important and considerable ends For 1. he setteth them this as an easie lesson for yet they were but very children in the Evangelical School To have put them at their first entry into this School to the hard lecture of self-denial mortification patience and joy in persecution and other such things as these had been too strong meat for such babes too difficult a task for such infants to take out and therefore he setteth them this easie Copy and layeth no greater an imposition upon them then what even the weakest of them might follow and undergo to impart of their abundance to the poor 2. The tenor of the Gospel is mercy and not sacrifice Hosea 6. 7. Mat. 12. 7. and therefore he putteth not upon them the cost of oblations and offerings which were required by the Law nor the fasting and pining of the body as did many of his own Disciples but the lovely works of Charity and Mercy the first and most visible of which is relief of the needy 3. By this he putteth them to tryal how they forsake the world by parting with their wordly goods how they live by faith in not fearing poverty though they give of their wealth away how they love their neighbour as themselves in making him partner of what they have and how their eyes are fixed on things to come by giving away here and looking for reward thereof in heaven And 4. it may be very well supposed that among the multitude that stood before him the Baptist saw some rich and some poor some in good cloathing and some in mean and that the present object that he beheld might be some occasion to him to propose this lesson to be put presently in practice § That hath two Coats c. He requireth not wilfull Poverty but Alms-deeds of their superfluity not to give away their coat if they have but one but if they have two then give one of them and to the same purpose he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meats in the plural number not to go naked themselves that they may cloath others nor to prevent others begging by their alms and to beg themselves but what they have above their own necessaries to contribute to the necessities of the needy and first to love themselves and then their neighbours as themselves Vers. 12. Publicans Publicans at the first were such as gathered the tributes and custom of the Romans in those Countries and Provinces that were under their dominion And this at that time was an honourable place and calling For Tully commending M. Varro to Brutus giveth Epist. lib. 13. 10 these two reasons of the strong tie of friendship betwixt them The one is saith he because he is versed in my way of studies in which I am chiefly delighted And the other because he betook himsef maturely to the company of
They had both the same end repentance For though our Christian baptism is called the Baptism for remission of sins Act. 2. 38. c. and a great deal of preeminence of this above that of John picked as is thought out of that title yet is it no more then what is said of the baptism of John Mark 1. 4. Fourthly Whereas it is commonly said that one end of our Saviours being baptized was that he might sanctifie our baptism how can this be supposed if he received not our baptism but one different from it Fifthly The Disciples were baptized with no baptism but that of John for Christ baptized them not and who other should do it cannot be imagined and therefore if this of ours be more excellent then Johns we have a better baptism then the Apostles that first administred it Sixthly and lastly Howsoever the Schools without any stumbling do hold rebaptization of those that had received the baptism of John this crosseth their own tenet that his was a degree above the washings under the Law for their imperfection was shewed by their reiteration and in this they make his to differ nothing at all And whereas it is said Act. 19. 5. that some that were baptized with the baptism of John upon Pauls instruction of them were baptized in the Name of the Lord Jesus it was rather their renewing to their baptism then their baptism to them and not that they took any other then that of John but that they now began to entertain and apply it to the right intent As it may be exemplified in circumcision in any heathen son of Abraham as in Jethro for an instance He was circumcised while he was an unbeliever because he was a Midianite a child of Abraham now when he came to be a convert and imbraced the true Religion he was not to be circumcised again for that was not possible but he then began to know and apply the right use and meaning of his circumcision and so was renewed to it and not it to him Or those words When they heard this they were baptized in the name of the Lord Jesus may be understood to be the words of Paul and not of Luke as see Beza in loc This phraze of baptizing with the Holy Ghost sheweth first the restoring of the Holy Ghost which long ago was departed from Israel and gone up Secondly The abundance and plenteousness of that gift when it should be exhibited that it should be as water poured upon them as the word is used Joel 2. 28. Thirdly It sheweth whither all the washings and purifyings of the Law aimed and had respect namely to the washing and purging of men by the Holy Ghost §. You. That is some of you as 1 Sam. 8. 11. He will take your sons that is some of them or You that is the people as Deut. 18. 15. The Lord shall raise to thee a Prophet that is to thy people and unto him you shall hearken that is the Nation of your posterity §. And with fire From Isa. 4. 4. The Lord shall wash the filthiness of the Daughter of Zion and purge the blood of Jerusalem out of the middest thereof by the spirit of Judgment and by the spirit of burning It is easily to be resolved what John meaneth here by fire seeing our Saviour himself hath applied the other part of his speech to the coming down of the Holy Ghost on Pentecost day when we know he appeared in the visible shape of Tongues of fire Act. 2. Now Christs baptizing in this manner with fire was 1. That the giving of the Holy Ghost might fully answer the giving of the Law both for time and manner for both were given at Pentecost and both in fire 2. To express the various operations of the Holy Ghost which are fitly resembled and represented by the effects of fire As 1. To inlighten with knowledge 2. To inflame with zeal 3. To burn up corruption 4. To purifie the nature 5. To turn the man to its own qualification of sanctity as fire maketh all things that it seiseth like it self 3. To strike terror in the hearts of men lest they should despise the Gospel and to win reverence to the Holy Ghost for fear of the fire 4. Hereby was clearly and fully shewed the life and significancy of the sacrifices under the Law upon whom there came a fire from Heaven intimating that they are lively sacrifices and accepted who are inflamed by the Holy Ghost from above And thus the two elements that have and shall destroy the world water and fire hath God been pleased to use for the benefit and salvation of his chosen Vers. 17. Whose fan is in his hand By the fan in the hand of Christ the most Expositors understand the power of judgement that God the Father hath committed to him For the Father judgeth no man but hath committed all judgement to the Son Joh. 5. 22. And thus some take it for an argument against security to all and others against Apostasie to those that have been baptized with the Holy Ghost and that as the Baptist in the former words hath told what Christ would do at his first coming and appearance so in these what he will do at his second but I rather adhere to the interpretation of them that by the Fan of Christ understand the Gospel and his preaching and publication of the same and that upon these reasons First Because unless it be thus taken we have not here any testimony at all given by the Baptist to the people concerning that part of the Office of Christ. Now that being a matter of so great importance as that the Prophets do more insist upon the preaching of Christ and his power in the Gospel then upon any other thing that concerned him in the work of Redemption and this being in several respects more regardable then his baptizing with the Holy Ghost it cannot be imagined that John should omit to bear witness of him for such a thing nay it had been to neglect to bear witness of him for the chief thing of all Secondly Because the Gospel or the Word of God is the proper touchstone that trieth and differenceth betwixt gold and dross truth and falshood pure and vile and this is the instrument wherewith he confoundeth every strong hold that exalteth it self against himself Isa. 11. 4. 2 Thes. 2. 8. Revel 1. 16. 2. 16. And Thirdly Because John speaketh of Christ as he should presently shew himself among them as it is apparent in the verse preceding and not as he should shew himself at the end of the world §. His floor If these words and those that follow be applied to the whole Church in all places and at all times in general the application may be very profitable and pertinent as giving warning to all men to bring forth the fruits of repentance for fear of the judgement to come and so the end of this verse may be of the same use
deliverers of the Cabbalah or for those that kept Divinity Schools for properly all the members of the Sanhedrin were Elders and all of them were Scribes and yet this distinction is used to difference these Scribes in the sense mentioned from the rest of the company and the Elders of the people from the Elders of the Priesthood 2. In that passage The Scribes and Pharisees sit in Moses chair Mat. 23. 2. the word Scribes meaneth the whole Sanhedrin who sate in the chair of Judicature And in this sense is the word taken in that common and ordinary phrase which the Hebrew Authors infinitely use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of the Scribes 3. In such passages as these The Scribes say Elias must first come and He taught as one having authority and not as the Scribes and A Scribe taught to the Kingdom of Heaven bringeth out of his Treasure things new and old c. the word is more properly to be understood for their publick teachers And so it is to be construed in this passage that we have in hand Mark 2. 6. There were certain of the Scribes sitting there which Luke expoundeth Doctors of the Law out of every Town of Galilee c. For Scribes and Doctors were terms convertible as Luke 5. 17. with vers 21. and so were Scribes and Lawyers Matth. 22. 35. with Mark 12. 28. Sect. V. Of the Sects warping from this State Religion We shall not trouble the Reader with canvassing the question about all the Sects of the Jews which are or might be mentioned we shall only look upon those that are of so frequent mention in Scripture the Pharisees and Sadduces especially the Pharisees which are named in the Text that we have in hand Now that these and the Esseans who commonly by humane Authors are named with them were but Schismes or Sectaries from the state and national Religion may appear to omit more by these two particulars 1. Because by Josephus they are commonly so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Antiq. lib. 12. cap. 9. cap. 18. De Bell. lib. 2. cap. 12. Antiq. lib. 18. cap. 2. where he also calls them Philosophiae which very title used by him and other Authors doth evidently argue that none of these was the general and set Religion of the Nation but an excrescency out of it and a singularity from it as Luke 18. 9. And reason it self might tell so much because there was a long time when neither Pharisaism nor Sadducism nor Esseanism were in being and yet the Nation had National Religion in that time and when these came up they all differed from it and one from another 2. A passage of Josephus in the story of his own life is remarkable to this purpose I grew saith he to a great measure of learning being reputed to excel in memory and knowledge And being a youth but of fourteen years of age I was commended by all for a scholar and the chief Priests and the chief men of the City would come unto me to be informed of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Being of sixteen years of age I thought to make trial of the Sects that were among us Now they are three the first of the Pharisees the second of the Sadduces and the third of the Esseans For I thought I should choose the best if I were versed in them all And so induring much hardship and with great pains I went through all three And not thinking this enough but understanding that there was one Banus a Hermit who used no cloaths but what were made of Trees and that ate nothing but what grew of it self and that for chastiy sake washed himself often day and night in cold water I was very zealous to become an innâ—ator of him and I spent three years with him By which words it is apparent that there was a Religion in which Josephus was brought up the most of his youth distinct and different from any of these Sects Religion and that he was a Student and learned in studies different from their learning and studies till such a time as Curiosity put him to dive into their doctrines and practices which took upon them to be the very Apex and perfection of Religion and Learning Sect. VI. Of the Sadduces Sadock and Baithus two Scholars of Antigonus of Socho were the first Schismaticks and Hereticks against this state Religion of which we have spoken They denyed the resurrection which to deny was heresie indeed and they or their Scholars denied the whole Traditional Law which the Jews did take for a worse Heresie than the other Antigonus their Master had used an obscure expression in his doctrine exhorting his Scholars to embrace the Law not looking for a reward meaning that they should embrace it for the love of it self But these unlucky Scholars misconstrued his doctrine even to the denying that there was any reward in the World to come at all and thereupon they denied the Resurrection and so did the Sadduces after them who took their denomination from this Sadock the first Author of their Sect. Avoth R. Nath. per. 5. Juchasin fol. 15. Elias Lev. in Tishbi See Matth. 22. 22. Acts 23. 8. Hereupon that and the succeeding generations were put to it to take up words and arguments whereby to face and confute this Heresie And so came the Phrases The world to come Gehennah Paradise Abrahams bosom The second death c. into use and request that the very expressions might assert the Resurrection and cry down the wicked opinion of Sadock Baithus and their followers who denied it And among other fortifications that were made against this Heresie that argument of Gebikah ben Pasisa or ben Kosem is deservedly renowned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which was not came into being and shall not that much more that hath been already Juchas fol. 13. meaning that God who had made the body of man when it had never been in being can much more raise up that body that hath been in being before This was the only Heresie of Sadock and his followers at the first and they disturbed the setled religion with no other only he and his fellow Baithus went away to the Temple at Gerizim and became Samaritans but he afterward and the Sadduces which came after him and took their name from him held another opinion which by the Jews was taken for as bad or a worse Heresie than this though in it self indeed it deserved no such brand and that was They denyed the Traditional Law and would owne no Law but the written Law of Moses and hereupon they were also called Karaites or Scripturists because they were all for the written Text and would not indure any Traditions and so they struck at the very root of the then religion which was built upon Traditions in a manner only Hear how Rambam complains against them From that arose saith he the cursed Sect of Hereticks which were called Karaites but
9. I believe that he shall overcome death This Israel saw by necessary conclusion that if Christ should fall under death he did no more than men had done before His Resurrection they saw in Aarons Rod Manna Scapegoate Sparrow c. 10. I believe to be saved by laying hold upon his merits Laying their right hand upon the head of every beast that they brought to be offered up taught them that their sins were to be imputed to another and the laying hold on the horns of the Altar being sanctuary or refuge from vengeance taught them that anothers merits were to be imputed to them yet that all offenders were not saved by the Altar Exod. 21. 12. 1 King 2. 29. the fault not being in the Altar but in the offender it is easie to see what that signified unto them Thus far each holy Israelite was a Christian in this point of doctrine by earnest study finding these points under the vail of Moses The ignorant were taught this by the learned every Sabbath day having the Scriptures read and expounded unto them From these ground works of Moses and the Prophets Commentaries thereupon concerning the Messias came the schools of the Jews to be so well versed in that point that their Scholars do mention his very name Jesus the time of his birth in Tisri the space of his preaching three years and an half the year of his death the year of Jubile and divers such particulars to be found in their Authors though they knew him not when he came amongst them SECTION XXVIII The Covenant made with Israel They not sworn by it to the ten Commandments Exod. 24. WHEN Israel cannot indure to hear the ten Commandments given it was ready to conclude that they could much less keep them Therefore God giveth Moses privately fifty seven precepts besides namely Ceremonial and Judicial to all which the people are the next morning after the giving of the ten Commandments sworn and entred into Covenant and these made them a Ceremonial and singular people About which these things are observable 1. That they entred into Covenant to a written Law Chap. 24. 4. And Moses wrote all the words of the Lord c. Against traditions 2. That here was a book written forty days before the writing of the two Tables Against them that hold that the first letters that were seen in the world were the writing of God in those Tables And we have seen before also two pieces of writing before this of Moses viz. the eighty eighth and eighty ninth Psalms And of equal Antiquity with them or not much less was the penning of the book of Job most probably written by Eliâ—u one of the Speakers in it as may be conjectured from Chap. 32. 15 16 17. and some other probability 3. That this first Covenant was made with water and blood and figurative language For the twelve pillars that represented the people are called the people Exod. 24. 4. 8. As the words in the second Covenant this my Body are to be understood in such another sense 4. That the ten Commandments were not written in the book of that Covenant but only those 57. precepts mentioned before For 1. The Lord giveth the other precepts because the people could not receive the ten for could they have received and observed those as they ought they must never have had any parcel of a Law more as if Adam had kept the Moral Law he had never needed to have heard of the promise and so if we could but receive the same Law as we should we had never needed the Gospel Now it is most unlike that since God gave them those other commands because they could not receive the ten that he would mingle the ten and them together in the Covenant 2. It is not imaginable that God would ever cause a people to swear to the performance of a Law which they could not indure so much as to hear 3. The ten Commandments needed not to be read by Moses to the people seeing they had all heard them from the mouth of the Lord but the day before 4. Had they been written and laid up in this book what necessity had there been of their writing and laying up in the Tables of stone 5. Had Moses read the ten Commandments in the beginning of his book why should he repeat some of them again at the latter end as Exod. 23. 12. Let such ruminate upon this which hold and maintain that the Sabbath as it standeth in the fourth Commandment is only the Jewish Sabbath and consequently Ceremonial And let those good men that have stood for the day of the Lord against the other consider whether they have not lost ground in granting that the fourth Commandment instituted the Jewish Sabbath For First The Jews were not sworn to the Decalogue at all and so not the Sabbath as it standeth there but only to the fifty seven precepts written in Moses his book and to the Sabbath as it was there Exod. 23. 12. Secondly The end of the Ceremonial Sabbath of the Jews was in remembrance of their delivery out of Aegypt Deut. 5. 15. but the moral Sabbath of the two Tables is in commemoration of Gods resting from the works of Creation Exod. 20. 10 11. SECTION XXIX The punishment of Israel for the golden Galf. Exod. 32. ISRAEL cannot be so long without Moses as Moses can be without meat The fire still burneth on the top of mount Sinai out of which they had so lately received the Law and yet so suddainly do they break the greatest Commandment of that Law to extreamity of Aegyptian Jewels they make an Aegyptian Idol because thinking Moses had been lost they intended to return for Aegypt Griveous was the sin for which they must look for grievous punishment which lighted upon them in divers kinds First the Cloud of Glory their Divine conductor departeth from the Camp which was now become prophane and unclean Secondly the Tables Moses breaketh before their face as shewing them most unworthy of the Covenant Thirdly the Building of the Tabernacle the evidence that God would dwell among them is adjourned and put off for now they had made themselves unworthy Fourthly for this sin God gave them to worship all the host of Heaven Acts 7. 42. Fiftly Moses bruised the Calf to Powder and straweth it upon the waters and maketh the People drink Here spiritual fornication cometh under the same tryal that carnal did Numb 5. 24. These that were guilty of this Idolatry the water thus drunk made their belly to swell and to give a visible sign and token of their guilt then setteth Moses the Levites to slay every one whose bellies they found thus swelled which thing they did with that zeal and sincerity that they spared neither Father nor Brother of their own if they found him guilty In this slaughter there fell about three thousand these were ring-leaders and chief agents in this abomination and therefore made thus exemplary
to end himself with his own hand having left most bitter and invective taunts and taxations in his last Will and Testament against Tiberius and his darling Macro The Executors durst not publish nor prove the Will for fear of the executioner but the Emperor when he heard of the contents of it caused it to be openly read and divulged and prided himself in those just reproaches Nor wanted he more of those reproaches from others also but he repaid the Authors in cruel discontent though he seemed to hear his own disgrace with delight For Sextius Paconianus was strangled in prison for making Verses against him It may be they were those in Suetonius Asper Immitis breviter his omnia dicam Dispeream si te mater amare potest c. Granius Martianus Trebellienus Refus and Poppaeus Sabinus were accused for some other offences and died by their own hands and Tatius Gratianus that had once been Praetor was condemned by a Praetorian Law and escaped his own hands indeed but he did not escape the executioners THE CHRISTIAN HISTORY THE Jewish and the Roman For the Year of CHRIST XXXVII And of TIBERIUS XXII Being the Year of the WORLD 3964. And of the City of ROME 789. Consuls Q. Platius Sextus Papinius or Papirius ACTS IX Vers. 23. And after that many days were fulfilled c. §. Account of the Chronology THE conversion of Paul we observed ere while and proved to be in the year next after our Saviours ascension or Anno Christi 34. Now Paul himself testifieth that three years after his conversion he went up to Jerusalem Gal. 1. 18. That space of time he spent in Damascus in Arabia and in Damascus again For so himself testifieth in the verse before But how long time he took up in these several abodes in these places it is not determinable nor indeed is it material to inquire since we have the whole time of all his abodes summed up in that account of three years Now whereas there is no mention in Lukes relation of his journey into Arabia but he maketh him as one would think to come up to Jerusalem at his first departure from Damascus we have shewed elsewhere that it is no uncouth thing with this and the other Evangelists to make such brief transitions sometimes in stories of a large distance and Paul himself plainly sheweth us in the place alledged how to make the brief story of Luke full and compleat and to speak it out Namely that Paul upon his coming after his conversion into Damascus began there to preach and increased more and more in strength and confounded the Jews that dwelt at Damascus proving that Jesus was the very Christ And having preached a while in Damascus he goeth into Arabia which Country was now under the same Government with Damascus namely under King Aretas and after a while he returned into Damascus again And then do the Jews there seek to kill him and they incense the Governour of the City under Aretas against him so that he setteth a watch to take him but he escapeth over the wall by night in a Basket Acts 9. 25. 2 Cor. 11. 33. We shall see by and by that there were preparations for war this year betwixt Aretas the King of Arabia and Herod the Tetrarch and it is not improbable that the Jews in those times of commotion did accuse Paul to the Governor of Damascus under Aretas for a spie or for a man that was an enemy to the Kings cause and so they interest the Governor in a quarrel against him And this very thing being considered may help somewhat to confirm this for the year of Pauls coming from Damascus for fear of his life to Jerusalem if his own accounting the years did not make it plain enough Vers. 26. And when Saul was come to Ierusalem c. His errand to Jerusalem as himself testifieth was to see Peter Gal. 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for any homage to his primacy as is strongly pleaded by the Popish crew for he maketh no distinction betwixt him and James and John in point of dignity Gal. 2. 9. nay is so far from homaging him that he rebuketh and reproveth him Gal. 2. 11. But his journey to Peter at this time was that he might have acquaintance with him and some knowledge of him for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more properly signifieth and that he desired the rather because then Peter was the minister of the Circumcision as he himself was to be of the uncircumcision Gal. 2. 8. and because there had been some kind of remarkable parallel betwixt them in their recovery the one from denying and forswearing Christ himself and the other from persecuting of Christ in his members §. But they were all affraid of him and believed not that he was a Disciple This very thing hath caused some to conceive that Paul had a journey to Jerusalem a little after his conversion and before ever he went into Arabia because they cannot conceive how it should be possible that he should have been a convert and a Preacher of the Gospel three years together and yet his conversion and his present qualities should be unknown to the Church at Jerusalem and the rather because he himself saith that the wonder of his conversion was not done in a corner Acts 26. 26. Answ. But these two or three considerations may help to resolve the scruple 1. The distance betwixt Damascus and Jerusalem which was exceeding great 2. The quarrels betwixt Herod and Aretas which were a means to hinder intercourse betwixt those two places 3. The persecution that continued still upon the Church of Judea which would keep Disciples of Damascus from going thither And 4. the just fear that might possess the Disciples at Jerusalem in the very time of persecution For though it was said before the Church at Jerusalem and of Judaea injoyed a great deal of rest and tranquility after the conversion of Paul their great persecutor in comparison of what they had done before yet was not the persecution of the Church utterly extinct to the very time of Pauls coming up to Jerusalem but continued still and therefore it is the less wonder if the Disciples there be the more fearful and cautelous Vers. 27. But Barnabas took him c. How Barnabas came acquainted with the certainty of Pauls conversion better than the other Disciples is not easie to resolve It is like that he being abroad for fear of the persecution as the other of the Preachers were all but the Apostles went in his travails towards Damascus or Arabia and so had heard and learned the certainty of the matter However it is pregnant to our observation that he that was afterwards to be fellow traveller and labourer with Paul in the Gospel to the Gentiles is now made the instrument and means of his first admission to the society of the Apostles It is possible that there had been some acquaintance betwixt
from the Phaenicians And Euphorus thinks that Cadmus was he that conveyed them Chaerilus in Eusebius makes Phaenicians and Jews all one For he nameth Jews in Xerxes army and names their Tongue the Phaenician his words be these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In English thus A wondrous people marcht behind along Their Dialect was the Phaenician Tongue On hill of Solymae they dwelt thereby A spacious lake not far remote doth lie These Phaenicians if you will call them so or Jews were the first that had Letters But the Jews were not Phaenicians indeed nor their Tongue the same yet for bordering of their Countries the Poet makes them all one The Phaenician is not now to be had unless the * * * The Syrian translating of the word Phaenicia in the New Testament seems to confirm this for true Punick or Carthaginian and Phaenick or Phaenician were all one which most like they were And then some few lines of the Tongue are to be found in Plautus his Paenulus which as Paraeus saith can little or nothing be made of Eusebius speaks of Sancuniathou that wrote the Phaenician History in the same Tongue but more of the Language he saith not But to the matter That Letters were so long in use before the giving of the Law I am induced to believe upon these reasons First Josephus is of this mind that Letters were before the Flood And the Scripture cites Enochs Prophesie which whether it were written by him or not is uncertain yet if there were any such thing those many places which we find of it in Tertullian Clemens and others do argue that so much could not punctually be kept by word of mouth A second reason to move me to think of Letters before the giving of the Law is to think of Josephs accounts in Egypt which seem almost impossible without writing Thirdly But omitting that I cannot see how all Arts and Sciences in the World should then flourish as considering their infancy they did without the groundwork of all Learning Letters Fourthly Again for the Jews upon the writing of the Law to be put to spelling as they that had never seen letters before and not to be able to read it had been a Law upon the Law adding to the hardness of it Fifthly Nor can I think that when Moses saith blot me out of thy book that he taketh the Metaphor from his own books which it is probable he had not yet written but from other books which were then abounding in the world Sixthly The Egyptian Chronicles of so many thousand years in Diodorus and Laertius I know are ridiculous yet their carefulness of keeping Records I have ever believed The Greeks were boys to them as it is in Plato and Moses was Scholar to them or their learning Act. 7. Now I cannot think that this their exceeding Humane Learning was kept only in their brains and none in writing Nor do I think that if it were written that it was decyphered only in their obscure Hieroglyphicks but that some of it came to ordinary writing of familiar letters CHAP. XXX Of the Hebrew Tongue WHO so will go about to commend the Hebrew Tongue may justly receive the censure that he of Rome did who had made a long book in the praise of Hercules This labour is in vain for never any one dispraised Hercules Other commendations this Tongue needeth none than what it hath of it self namely for Sanctity it was the Tongue of God and for Antiquity it was the Tongue of Adam God the first founder and Adam the first speaker of it In this Tongue were laid up the Mysteries of the Old Testament It begun with the World and the Church and continued and increased in glory till the Captivity in Babel which was a Babel to this Tongue and brought to confusion this Language which at the first confusion had escaped without ruine At their return it was in some kind repaired but far from former perfection The Holy Scriptures viewed by Ezra a Scribe fit for the Kingdom of Heaven in whose treasure were things New and Old In the Maccabean times all went to ruine Language and Laws and all lost and since that time to this day the pure Hebrew hath lost her familiarity being only known by Scholars or at least not without teaching Our Saviours times spake the Syrian Kepha Golgotha Talitha and other words do witness In aftertimes the unwearied Masorites arose helpers to preserve the Bible Hebrew intire and Grammarians helpers to preserve the Idiome alive but for restoring it to the old familiarity neither of them could prevail For the Jews have at this day no abiding City no Common-wealth no proper Tongue but speak as the Countries wherein they live This whereof they were once most nice is gone and this groat they have lost As the man in Seneca that through sickness lost his memory and forgot his own Name so they for their sins have lost their Language and forgot their own Tongue Their Cain like wandring after the murther of their brother according to the flesh Christ Jesus hath lost them this precious mark of Gods favour and branded them with a worse mark Cauterio conspirationis antiquae as saith Saint Bernard in another case Before the confusion of Tongues all the world spake their Tongue and no other but since the confusion of the Jews they speak the Language of all the World and not their own And that it is not with them so only of late but hath been long Theodoret beareth witness in these words Other Nations saith he have their children speaking quickly in their own mother Tongue Howbeit there are no children of the Hebrews who naturally spake the Hebrew Tongue but the Language of the Country where they are born Afterward when they grow up they are taught the letters and learn to read the Holy Scripture in the Hebrew Tongue Thus Theod. in quaest on Gen. 59. 60. About this their training up of their Children and growth of Men in their own Tongue and Learning a Rabbin hath this saying in Pirke Auoth Perek 1. Ben He he saith At five years old for the Scripture at ten for Mishneh at thirteen * * * Or Philacterits c. for the Commandment at fifteen for the Talmud At eighteen for Mariage at twenty for Service at thirty for Strength at forty for Understanding at fifty for Counsel at sixty for Old age at seventy for Gray Hairs at eighty ‖ ‖ ‖ Or fortitude of mind or God for Profoundness at ninety for Meditation at one hundred he is as Dead and past and gone out of the World The Jews look for a pompous Kingdom when Messias the Son of David shall come whom they watch for every moment till he come as it is in the twelfth Article of their Creed in their Common Prayer Book He shall restore them as they hope a temporal Kingdom and of that mind till they were better taught were the Apostles Acts 1.
6. and then their Tongue shall revive again as they surmise But the divine Apocaliptick writing after Jerusalem was ruined might teach them what the second Jerusalem must be not on Earth but from Heaven Apoc. 21. 2. But to return to their Tongue The Characters we now have the Hebrew Tongue in Scaliger thinks are but of a latter hatch and not the same that the Jews used from Moses till the destruction of the Temple For that they used the Phaenician or Cananaean Character which now is called the Samaritan How truly I refer to the Readers judgment The Character we now have is either a set or a running letter the first the Bible is ordinarily Printed in in the latter the most of the Rabbins The whole Tongue is contained in the Bible and no one book else in the World contains in it a whole Language And this shews that the Scripture speaks to all sorts of people since it speaks of all sorts of things This Language is as God said the Jews should be if they would keep his Law A lender to all and a borrower of none All Tongues are in debt to this and this to none The Eastern most especially must acknowledge this Some men in the East saith Origen reserve their old speech meaning by likelihood the Hebrew and have not altered it but have continued in the Eastern Tongue because they have continued in the Eastern Countries No Eastern Tongue that I have heard of is Hebrew now so that what to say to Origen I cannot tell unless he mean that those that have continued in the East have kept nearest this holy Tongue because nearest the holy Land this to be true is known to the meanest Learned In their speech it is apparent and by their writing confirmed All of them have learned from the Hebrew to write from the right hand to the left or as we usually call it in England to write and read backward The China and Japan writing excepted which is indeed from the right hand to the left but not with the lines crossing the leaf as other Tongues do but the lines down the leaf A strange way by it self Again most of the Eastern Tongues do use the Hebrew Character for quick writing or some other end The Chaldee letter is the very same The Syrian though it have two or three kinds of its own yet is content sometime to take upon it the Hebrew Character The Arabian doth the like especially the Jews in Turky use in hatred of Mahumetans to write down their matters of Religion in the Hebrew Character though in the Arabian Tongue So do the Christian Arabians for the same cause in their holy things use the Arabian Tongue but Syrian Letter And I take a place in Epiphanius to be meant to this purpose also about the Persian Tongue His words out of another are these The Persians besides their own Letters do also use the Letters of the Syrians as in our times many Nations use the Greek though almost every Nation hath a proper Character I refer to the Reader to judge whether he mean not that the Persians as other Countries about them did did use the Hebrew Character for their quick writing which is called Syrian by Theodoret. To speak of the grace and sweetness and fulness of the Hebrew Tongue is to no purpose to relate for even those that cannot read this Tongue have read thus much of it CHAP. XXXI Of Vowels EAstern Tongues especially the Hebrew and her three Dialects Chaldee Syrian and Arabian are written sometimes with vowels sometimes without with for certainty without for the speedier writing we have Hebrew Bibles of both kinds The Septuagint it seems translated by the unpricked Bible as St. Hierome in his Commentary upon the Prophets seemeth to import and as to any one that examineth it is easie to find Instead of all other places in Gen. 4. 7. it is apparent where the seventy Translators reserving the Letters have strangely altered the Vowels The Hebrew hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halo imtetibh Seeth weim lo tetibh lappethahh hhatath robhets which is in English thus If thou do well shalt thou not be accepted And if thou do not well sin lieth at the door they Translate it as pointed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halo im tetibh seeth weim lo tetibh lephatteahh hhatatha rebhats Which is If thou do well in offering and do not well in dividing thou hast sinned be quiet This follow with one consent the Greek and many of the Latine Fathers They could not thus translate because they knew not the Text or because they wanted pointed Bibles but on set purpose to hide Pearls from Swine as the best Learned think But that they did always miss on set purpose where they missed their many lapses seem to deny but sometime they mistook the unpricked Text and so misconstrued A vowelled Bible they might have had but would not Some there be that think the vowels of the Hebrew were not invented for many years after Christ. Which to mee seemeth to be all one as to deny sinews to a body or to keep an Infant unswadled and to suffer him to turn and bend any way till he grow out of fashion For mine own satisfaction I am fully resolved that the Letters and Vowels of the Hebrew were as the Soul and Body in a Child knit together at their conception and beginning and that they had both one Author 1. For first a Tongue cannot be learned without Vowels though at last skill and practise may make it to be read without Grammar and not Nature makes men to do this and this also helped out with the sence of the place we read 2. That Masorites should amend that which the Septuagint could not see and that they should read righter than the other who were of far greater Authority I cannot believe 3. Our Saviour in his words of one Jota and one small kerai not perishing from the Law seems to allude to the least of the Letters Jod and the least Vowel and Accent 4. Lastly It is above the skill of a meer man to point the Bible nay scarcely a verse as it is The Ten Commandments may puzzle all the World for that skill CHAP. XXXII Of the Language of two Testaments THE two Testaments are like the Apostles at Jerusalem when the confusion of Tongues at Babel was recompensed with multiplicity of Tongues at Sion speaking in different Languages but speaking both to one purpose They differ from each other only in Language and time but for matter the New is veiled in the Old and Old reveiled in the New Isaiah in his vision heard the Seraphins cry Zeh elzeh one to Isa. 6. 2. another Holy Holy Holy Lord God of tsebhaoth So the two Testaments like these two Seraphins cry Zeh elzeh one to another the Old cries to the New and the New ecchoes to the Old The Old cries Holy is the Lord that hath promised the
see the full setling of the Law in their houses And when God had fetched him a people out of Egypt and laid the foundation of a glorious Church with signs and wonders then he thought it fit for their restriction as also ‖ ‖ ‖ Vid. Jarchi on Ruth cap. 1. for their distinction from the Heathen to give the Law from his own mouth the more to procure reverence to him For Heaven and Earth must needs hearken when the Lord speaketh Isa. 1. 2. And thus did †††Numa Minos c. the Heathen fain they received their Laws from a Deity that was never seen and yet their Laws were the better observed for that reason CHAP. LIX Of the place where it was given and manner GOD gave the Law in Arabia so wicked Mahomet gave his Law in Arabia A worse and a better thing no one Country every afforded God gave his Law in Sinai a bushy place as it seems by * * * Seneh signifies a bush Exodus 3. the name agreeable to the giving of so perplexing a matter Carry along with thee gentle Reader as thou readest the Scripture thus much care at my request as to mark that the Law of Moses was given in two places Sinai and the Tabernacle as also to consider that some part of this Law did only concern the Jews and some part did also concern all the World The Ceremonial Law that concerned only the Jews it was given to Moses in private in * * * Levit. 1. the Tabernacle and fell with the Tabernacle when the veil rent in twain The Moral Law concerns the whole World and it was given in sight of the whole World on the top of a mountain and must endure as long as any mountain standeth The Judicial Law which is more indifferent and may stand or fall as seems best for the good of a Common-wealth was given neither so publick as the one nor so private as the other but in a mean between both The Law on Sinai was with fire and trumpets so shall Christ come with fire and trumpet at the latter day to take an account how men have kept this fiery Law as it is called Deut. 33. 2. Fiery because given out of the fire as the Jerusalem and Babilonian Targums hold though I think there is more meant by the words than so for it is Eshdath which may be rendred the fire of a Law CHAP. LX. Of the effects of the Law THE letter of the Law is death but the Spirit giveth life The Jews stand upon the letter and think to gain life by the works of it but them the Apostle frequently Vid. Hillar Hieron in loc confuteth And I take the aim of Christs Parable Matth. 20. about the penny to extend to no less Some came into the Vineyard at the Dawning of the Day or the Age before the Flood and some at the third hour or in the time before the Law and some at the sixth and ninth hour or under the heat and burden of the Jewish Law and some at the last under the Gospel Those under the Law plead for merit we have born the heat and burden of the day that is costly Sacrifices sore Ceremonies c. To whom the Master answers that his penny is his own and if he give it it is not for their merit but his good will St. Paul calls the Law a School-Master and so it is indeed and such a School-Master as that that Livy and Florus speak of in Italy who brought forth his children that were trusted with him to Hannibal who if he had not been more merciful than otherwise they had all perished So they that rely upon the works of the Law are in fine constrained by the Law to come to Christ who more merciful than the Law does deliver them And if you well weigh it you shall find that as the whole Law so every part from one to another brings us to Christ. The Moral Law shews us what we should do and with the same sight we find that we cannot do it This makes us to seek to the Ceremonial for some Sacrifice or Ceremony to answer for our not doing it There we see that burning a dead beast is but poor satisfaction for the sins of men living and that outward purifyings of mens selves can avail but little to the cleansing of a soiled soul this then delivers us to the Judicial Law and by it we see what we deserve and thus in fine we are constrained to seek to Christ * * * It was Jesus or Josuah and not Moses or the Law that brought Israel into the Land of Canaan Jesus for there is no other name whereby we must be saved The Parable that our Saviour propounds in the tenth of Luke I think tends somethink to this purpose A man saith he went from Jerusalem to Jericho and fell among theeves and they robbed him of his raiment and wounded him and departed leaving him half dead A certain Priest came that way and when he saw him he turned aside A Levite came that way and when he saw him he passed by on the other side But a good Samaritan came as the Text imports and pitied him and salved him and lodged him and paid for him Such a one is man fallen among Satan Sin and Death and by them stopt stript and striped Satan dismounts him off his Innocency that should sustain him Sin strips him of all Righteousness that should array him Death strikes him with guiltiness and wounds him Here is a man in a woful case and none to aid him By comes a Priest that is first come the Sacrifices of the legal Priesthood and they may pass by him but they do not nor they cannot help him By comes a Levite that is the Ceremonies of the Levitical Law and they may pass by him but they do not they cannot help him Or by comes a Priest that is the Angels may see him thus but they let him lie for they cannot help him By comes a Levite that is Men and the World may see him thus but they let him alone for ever for they cannot succour him But by comes a good Samaritan that is our Saviour himself who is called a Samaritan and is said to have a Devil and he pities him salves him lodges him and pays for him He pities him in very bowels therefore he says as I live I would not the death of a sinner He salves him with his own blood therefore t is said By his stripes we are healed He lodges him in his own Church therefore the Church saith He brought me in the winecellar and love was his banner over me And he pays for him what he deserved therefore he saith I have troad the Winepress alone It is said in the Book of Kings that when the Shunamites dead child was to be raised Elisha first sent his staff to be laid upon him but that did no good but when Elisha
〈◊〉 e e e Maym. in Iom baccipp per. 1. They put him apart from his own house into this Chamber in the Sanctuary And so the Jerusalem Talmud doth also call it though it do not express it by the proper name when it saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that f f f Tal. Ierus ubi sup the High-Priest was put for a certain time into the Chamber of Abhtines which was over the Water-gate and which joyned to his own Chamber And here by the way you may observe that this Wood-room and room of Parhedrin did joyn to the Water-gate as we have seated it the one room being over the other the Wood-room below and Parhedrin above Now it was called the High-Priests Chamber not so much for that he was put apart hither for a few days in the year as for that it was ordinarily imployed by the High-Priest to call his Brethren of the Priesthood together in it to consult about the affairs of the Temple and the Service so that it was as the Vestry or as I may so express it the Dean and Chapter-room where they met together in consultation about such matters We have observed * * * Temple-Service chap. â— elsewhere that besides the High-Priest there was the Sagan two Katholikin seven Immarâ—alin and three Gizbarin which were principal Officers in the Temple for the receiving disbursing and taking care of the stock of it and providing for the repairs of the buildings and the due administration of the Service These were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Counsellors of the Temple that advised and took care for the welfare of it and this was the room where they sat constantly in Counsel for that purpose and hereupon it was called the Chamber of the Counsellors The reason of the change of its name into the Chamber of Palhedrin or Parhedrin read it whether way you will the Gemara of the Talmud in the place cited above giveth in these words It was called the Chamber of the Counsellors till the High-Priesthood began to be bought and sold for money and came to be charged often these Counsellors were then also changed often and then it was called the Chamber of Parhedrin The meaning seemeth to be this that whilst the High-Priesthood stood and remained in its beauty and integrity the High Priest and his Brethren kept a solemn and grave council Table here for the benefit and advancement of the Temple but when money and prowling did make and change High Priests money and silver did also make members of this Council and they sought themselves rather than the publick the people therefore could not find in their hearts to call them Counsellors but called them Parhedrin or Sitters only Yet were they also called Counsellors even while they were called Parhedrin to distinguish them from the great Council Joseph of Arimathea was one of these Mark XV. 43. The word Parhedrin is as like the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Sanhedrin is like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it may very well be conjectured that since the great Sanhedrin and Society were both Counsellors that this company was called Parhedrin to distinguish it from the Sanhedrin especially considering how near they sat together there being but the Water-gate and the Well-room between this room and Gazith There sat the great Council of the Nation and it was called Sanhedrin and here sat the Council of the Temple and it was called Parhedrin that is Assessores or the Council that sat near the Sanhedrin And thus were there four Councils in the Temple three of them not only Councils but Judicatories namely the great Sanhedrin of seventy one and the two lesser Sanhedrins of twenty three And this of Priests which was not so properly a Judicatory as meerly a Council The Jerusalem Talmud expoundeth the word Palhedrin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it readeth it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of as much obscurity as the other It is like it is some Greek or Latine word of Priority but not easily pitched upon particularly Baal Aruch renders Palhedrin by a word as hard as it self too namely by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agardemin but he facllitates it by this interpretation namely that it signifies g g g Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The overseers of the weights and measures that were to look to the Ephah and the Hin that they were right and sealed them and they smote those that kept shop in the mountain of the house if they sold too dear and they bad them sell cheaper CHAP. XXVI The Gate of the Firstlings THIS Gate which was next beyond the buildings last mentioned West-ward was called by two names Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a Vid. C â—emp pag. 17. in Mid. The gate of offering so some read it but most commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b Mid. per. 1. 2. Shekalim per 6. The Gate of the Firstlings both which names redound but to one and the same sense for the Gate took its denomination c c c Barâ—â—â— iâ— Mid. from the bringing of the Firstlings through it to be offered up The Law concerning consecrating to the Lord whatsoever first opened the Womb and Matrix Exod. XIII was intricated by the Jewish tradition with a World of difficulties but for an ultimate resolution of what Firstlings were fit to be offered and what not there was one appointed whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mumcheh who did determine it of this title the Glossaries give this interpretation and account d d d Gloss. in Becoroth per. 4. Mumcheh is derived from the word Machah as it signifieth in that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it reacheth to the Sea of Cinnereth Numb 34. 11. which betokeneth going straight And this word Mumcheh means that he was skilful and he received authority from the President of the Sanhedrin or from a Sanhedrin in the Land of Israel of men ordained e e e Maym. in Becoâ— per. 3. The head of the Sanhedrin gave him power for this office saying to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loose Firstlings concerning blemishes that is take thou power to bind and to loose as concerning blemishes of Firstlings to determine what blemishes do hinder them from being offered and what not The Talmudists do use the phrases of binding and loosing in reference to things prohibited or permitted as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f Tanch fol. 1 Cor. III. Upon necessity they loosed salutation on the Sabbath that is they permitted it g g g Talm. in Ieâ—aâ—hin per. 4. The School of Shammai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound working on the Eve of the Passover that is prohibited it but the School of Hillel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loosed it that is permitted it or held and taught that it was lawful h h h Maym. in Hâ—mâ—s c. per. 1. The Scribes
so long as four thousand years before Christ came to save Sinners p. 627. Why did Christ appear at that time of the World rather than any other p. 628. The Jews had dreadful Opinions about his coming p. 640 641. He healed all Diseases by his Touch but cast out Devils by his Word p. 642. The Diseases he cured were of three kinds p. 645. His Doctrines were comprised under Two Heads p. 645. He cured the Leprosie when the Priests could not yet Christ was tender of their reputation p. 648. He as God could do all things but as Messias nothing but as delegated and assisted by the Father As Son of God he hath all power in himself as Messias he hath all power put into his Hands by the Father p. 672 c. He was set up by his Father as King and Lord over all things affirmed in many places in Scripture He as God-man is Head of all Principality and Power five Reasons given for it p. 674. Further evidence of his being the Messias and how opposed therein by the Jews p. 680 681 682. His Life Doctrine and Miracles shewed him to be the Messias so did the Testimony of his Father John the Baptist and the Scriptures c. p. 682 683 684. His Resurrection and the History of it as also his eight several Apparitions after it p. 734 735. The year of his Ascention p. 738. The Age of the World at his Resurrection Death and Ascention p. 739. He was nailed to the Cross at the same time of the day that our first Parents fell viz. at twelve a Clock p. 748. At three a Clock he yielded up the Ghost then Adam received the promise p. 748. There was a general expectation of his appearance even when he did appear with the multitudes that then came to Jerusalem upon that account both Jews and Heathens then expecting him as is seen by their own Writers p. 751 752. Some things out of the Jewish Writers concerning the Judging Condemning and Executing of him p. 968. He paid his Church Duties p. 240. He was so poor as to be put to work a Miracle to get money p. 240. The Signs of his coming predicting his near approach what p. 462 463. Christ about the time of his death the scarlet List on the Scape Goats head turned not white as usually what against the Jews p. 1101. * Christians called by Suetonius Men of a new and evil Superstition or Religion so Tacitus calls their way a dangerous Superstition shewing how Nero persecuted them after Rome was fired as if they had been guilty to deliver himself from the just accusation of it p. 327 There was yet Christians in Nero's houshold p. 328. They were under Nero very bloodily and bâ—rbarously persecuted so as to move the pity of their Enemies saith Tacitus the Jews heightening that persecution against them p. 333 334. They were destroyed by Nero for a plot layed by himself against them the Heathens for real plotting against him now grown endlesly cruel p. 334. The Disciples were first called Christians at Antioch Page 871 Chronology was very exact from the Creation to Christs death but less cared for after the New Testament History was finished and why p. 777. The Heathen Chronology mistaken in numbring the Persian Kings 2066. * Church Church Duties were paid by Christ. p. 240. The Church a Title given the first Professors of the Gospel 871 Circumcision when and where instituted p. 13. It was renewed at Israels entring into Canaan as a Seal of the lease of the Land p. 40. It was not to be used under Christianity because the Jews looked upon it as an admission into the Covenant of Works p. 319. It enervated Justification by faith p. 319. It obliged to the observance of the whole Law p. 319. The reason of its Institution why it was not in the old World nor for some considerable time after the Flood that is why the Church injoyed it not of so long a time p. 464 465. When it was to cease 465. It was instituted in Hebron about the time of Easter p. 695. Circumcision and Meats made the difference between Jew and Gentile these being removed let the Gentiles into the Church p. 842. The Ends of its use and how used among others besides the Israelites p. 1007 1008 Citation or Quotation of Scripture one place of Scripture citing another doth sometimes change the words to fit the occasion 498 Cittim The name of a Man and of Italy and of part of Greece 996 City The City and Temple of Jerusalem were destroyed Anno Mundi exactly 4000. p. 487. Holy City the common and ordinary name for Jerusalem when even full of abomination and corruption Separatists may think of this p. 497. City what 647 Clean and Unclean Legal the Doctrine of them p. 30. The Priests could only pronounce not make Leapers clean 219 c. Cleopas was the same person with Alpheus p. 27. He had four Sons all Apostles 660 Clerks of the Sanhedrim what their Number and what their business 2006. * Cloak Paul's Cloak denoted his Jewish habit 3â—6 Cloister walks called Porches p. 661 668. Cloister Royal what 1061. * Closets for the Butchering Instruments and for the Priests Vestments described 1077. * Cloud the Cloud of Glory was taken away at Moses his death p. 40. And appeared again at the Sealing of the Great Prophet Christ. 710 Coat of the first Born what p. 905. And Coat of the High Priest and of the Ephod what 905 Coming of the Lord and the end coming denote the near approach of Vengeance on Jerusalem 332 333 335 338 342 343 Common or unclean what before the Flood and since 845 Community of Goods was not to level Estates but to provide for the Poor p. 278. How practised and of what extent 762 Communicating with others was sometimes in Sacred Things in Civil Things it was twofold 305 Communion with others was sometimes in Sacred Things in Civil Things it was twofold 305 Companying with others was sometimes in Sacred Things in Civil Things it was twofold 305 Confession of sins at Johns Baptism was after not before Baptism Page 456 457 Confirmation Imposition of Hands by the Apostles in all likelyhood was never used for Confirmation 788 Confusion of Tongues into what number of Languages it was divided 1009 to 1011 Consistory of Priests was called Beth-Din which transacted business in the Temple 914 Consolation of Israel Christs coming is often signified by that term 430 Conversion Repentance or Reformation was once general and wonderful 54 758 c. Conversion of Niniveh a very wonderful thing 1007 Cor what sort of Measure 545 Corus what sort of Measure 545 Corban what p. 237. The Gate Corban where and why so called 2020 2021. * Corinth something described 295 Cornelius a Roman Captain one that arived at an admirable height of Piety though not so much as a Proselite p. 285 286. Some things remarkable about his calling into the Gospel 832 c.
Pharisees for the Sanhedrim And 2. From those words of Christ to the Woman Hath no man condemned thee Which seem to imply that those that brought her had power to judge and condemn her To give one instance more In the Handful of Gleanings upon Exod. Sect. XLIX he treats of the manner of giving forth the Oracle of Urim and Thummim and so he does also in his Sermon upon Judg. XX. 27 28. but with this variety there he relates it to be by an Audible Voice from the Lord from off the Propitiatory and this being heard by the Priest was told to the people But here he corrects his former thoughts telling us it was by no heavenly Voice but that God presently inspired the High Priest with the Spirit of Prophesie and by that he resolved the doubt and question put to God by the people Which we may conclude to be his last and ripest thoughts in that matter I need not particularize any other passages in these Sermons where notions mentioned elsewhere in the Authors Books are repeated with no small advantage And where they are not so they are either wholly left out where it might be done without making a chasm and break in the thread of the discourse or where it could not without that inconvenience they are only mentioned briefly in transitu Perhaps some few passages may be censured as seeming to reflect upon the Doctrine or practice of our Church But to this I answer That they only seem to do so And if the Reader will but calmly and deliberately view those passages again he will find that they may admit of a very fair construction and the most that they speak is against placing the sum of Religion in Ceremonies and outward Formalities or the needless multiplying of them not against a sober and intelligent use of the Rites of the Church as they are appointed to be used for the preserving decency and order and promoting edification And he is very severe that will not overlook some things and pass a favourable construction upon others considering the times wherein our Author lived and what Doctrines then prevailed and carried away many good though unwary Men as with a strong and scarcely to be resisted torrent And allowance may the more reasonably be given to some few things seemingly obnoxious to censure for the sake of many others which do greatly inculcate peace and conformity and the Authority of the Church and decry separation from the National established Church I instance only in that excellent Sermon Preached in the late unhappy times in a publick Audience upon John X. 22. Where the argument of our Saviours holding communion with the Jewish Church in the publick exercise of Religion is so fully and incomparably managed that it was within these few years almost resolved to be made publick by it self for the use and information of our Dissenters which if read and considered by them with a candid and unprejudiced mind would certainly set them clear of their scruples and bring them with abundance of satisfaction into the bosom and Communion of our Church And beside that in his Sermon upon Jude vers 12. he discourseth against Praying by the Spirit and Enthusiastical pretences to revelation In that upon Luke XI 2. He argues most excellenty for set Forms of Prayer and particularly for the use of the Lords Prayer that was at that time ready to be quite justled out of Gods Worship And it was observable at that time that the Doctor ended both his Prayers both before and after that Sermon with the Lords Prayer In that Sermon speaking about casting away Religious usages because abused he hath these remarkable words Now I cannot but think how wild it is to reject a good thing in its self because another hath used it evilly This is just as if a Man should cut down Vines to avoid drunkenness How subject is he that makes it all his Religion to run from superstition to run he knows not whither And again in the same Sermon I know not what reformers should more study than to observe how near Christ complied with things used in the Jewish religious practice and civil converse that were lawful Once more in his Discourse upon 1 Cor. XIV 26. towards the conclusion he propounds two things to be considered by them who scrupled at the Religious exercise of singing Psalms because it is no where commanded to sing after that manner and with those circumstances that we do 1. That there is no plain grounds why to refrain but most plain why to sing 2. Where a duty is commanded and a scruple ariseth from some circumstance it is safer to go with the command than from it The reason I have selected these passages is to shew how our Author stood affected to the Church And indeed by these and many other expressions that are scattered in his Sermons we may plainly see that peaceableness and keeping Communion with the Church was his great principle and that his great aim in the late times was to keep up the honour of the publick Ordinances and the publick Ministry in reputation and to maintain the necessity of good Works against Antinomianism and the divine Authority and sufficiency of the Scriptures and the necessity of humane Learning in the Clergy against Enthusiasm then the great prevailing Errors And I make no doubt that by such means and Doctrines as these the blessing of God accompanying our Author did very good service to Religion and Truth then and did educate and train up young Students in the University and other Christians his Auditors into a readier and more chearful conformity to our present Church In a word All his Sermons breath a true Spirit of piety and inward goodness and an intire desire to be instrumental to the right understanding of the Holy Scriptures for the propagation of Gods glory and the building up of Christians in real substantial piety and true saving knowledge And they carry a plain easie unaffected strain of humble Oratory condescending to the meanest capacity and which hath something peculiar in it to raise attention and to make a wonderful impression upon the affections I mean by offering frequently something new and surprizing and intermixing sudden Apostrophes and affectionate and close Interrogations And now in the last place I must account for my self and for what I have done in the publishing these discourses Mr. John Duckfield Rector of Aspeden in Hertfordshire the Authors Son in Law and one of his Executors to whom the World is in the first place beholden for permitting them to be made publick kindly imparted to me the deceased learned Mans scattered Papers and MSS. and among the rest his Sermon-notes From the love and honour I had to his memory and his Learning I diligently set my self to the perusal of them and being not a little pleased with many of the Notes I resolved to select a few out of a great many with a design to let them see
believe this People that flocked to Johns baptism were so forgetful of the manner and custom of the Nation that they brought not their little children also with them to be baptized Some things are now to be spoken of the manner and form which John used First In some things he seems to have followed the manner whereby Proselytes were baptized in other things not to have followed them Concerning it the Talmudic Canons have these sayings I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r r r r r r Ievamoth fol. 46. 2. They do not baptise a Proselyte by night Nor indeed s s s s s s Megilla◠fol. 20. 1. were the unclean to be washed but in the day time Maimonides adds t t t t t t Issure Biah cap. 13. They baptized not a Proselyte on the Sabbath nor on a holy day nor by night II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u u u u u u Ievam. in the place above A Proselyte hath need of three that is It is required that three men who are Scholars of the Wisemen be present at the Baptism of a Proselyte who may take care that the business be rightly performed and may briefly instruct the Catechumen the person to be baptized and may iudge of the matter it self For the admission of a Proselyte was reckoned no light matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x x x x x x Ievam. fol. 47. 2. Proselytes are dangerous to Israel like the itch was an Axiom For they either tenacious of their former customs or ignorant of the Law of Israel have corrupted others with their Example or being mingled with Israel were the cause that the divine glory did rest the less upon them it resteth not on any but upon families of a nobler pedegree These reasons the Glossers give When therefore the admission of Proselytes was of so great moment they were not to be admitted but by the judicial consistory of Three III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y y y y y y Maimonid Issur Biah in the place above They baptize a Proselyte in such a confluence of waters as was fit for the washing of a menstruous woman Of such a confluence of waters the Lawyers have these words z z z z z z Maim in Mikvaoth c. 1. 4 Talmud in Mikvaoth c. 2. 3 A man that hath the Gonorrhea is cleansed no where but in a fountain but a menstruous woman as also all other unclean persons were washed in some confluence of waters in which so much water ought to be as may serve to wash the whole body at one dipping Our wise men have esteemed this proportion to be to a cubit square and three cubits depth and this measure contains forty Seahs of water When it is said that he that hath the Gonorrhea is to wash in a spring or a stream but a menstruous woman and all other unclean persons in some confluence of waters it forbids not a menstruous woman and other unclean persons to wash in streams where they might but it permits where they might not to wash in some confluence of waters which was not lawful for a man that had the Gonorrhea to do The same is to be understood concerning the Baptism of a Proselyte who was allowed to wash himself in streams and was allowed also where there were no streams to wash in a confluence of waters IV. When a Proselyte was to be baptized they first asked him concerning the sincerity of his Conversion to Judaism Whether he offered not himself to Proselytism for the obtaining riches for fear or for love to some Israelite woman c. And when they saw that he came out of love of the Law they instructed him concerning the various articles of the Law of one God of the evil of Idolatry of the reward of Obedience of the World to come of the privileges of Israel c. All which if he professed that he embraced them he is forthwith circumcised a a a a a a Ievam. Maimon in the places above As soon as he grows whole of the wound of circumcision they bring him to Baptism and being placed in the water they again instruct him in some weightier and in some lighter commands of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which being heard he plungeth himself and comes up and behold he is as an Israelite in all things The women place a woman in the waters up to the neck and two Disciples of the Wisemen standing without instruct her about some lighter precepts of the Law and some weightier while she in the mean time stands in the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then she plungeth her self and they turning away their faces go out while she comes up out of the water In the baptizing of a Proselyte this is not to be passed over but let it be observed namely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others baptized him and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he baptized himself or dipped or plunged himself in the waters Now what that plunging was you may understand from those things which Maimonides speaks in Mikvaoth in the place before cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every person baptized or dipped whether he were washed from pollution or baptized into Proselytism must dip his whole body now stripped and made naked at one dipping And wher esoever in the Law washing of the body or garments is mentioned it means nothing else than the washing of the whole body For if any wash himself all over except the very top of his little finger he is still in his uncleanness And if any hath much hair he must wash all the hair of his head for that also was reckoned for the body But if any should enter into the water with their cloths on yet their washing holds good because the water would pass through their cloths and their garments would not hinder it And now a little to compare the baptism of John with that Proselytical baptism and ours with both these things are to be considered I. If you compare the washing of polluted persons prescribed by the Law with the baptism of Proselytes both that and this implies uncleanness however something different that implies legal uncleanness this Heathen but both polluting But a Proselyte was baptized not only into the washing off of that Gentile pollution nor only thereby to be transplanted into the Religion of the Jews but that by the most accurate rite of translation that could possibly be he might so pass into an Israelite that being married to an Israelite woman he might produce a free and legitimate seed and an undefiled off-spring Hence servants that were taken into a family were baptized and servants also that were to be made free Not so much because they were defiled with heathen uncleanness as that by that rite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becoming Israelites in all respect they might be more fit to match with Israelites and their children be accounted as Israelites
out of the Hebrew Text. The Duty of this Interpreter and the Rules of his duty you may read at large in the k k k k k k Megill cap. 4. Maimon in Tephillah cap. 12. c. Massecheth Sopherim cap. 10. c. and elsewhere Talmud The use of such an Interpreter they think was drawn down to them from the times of Ezra and not without good reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Hieros Megill fol. 74. 4. And they read in the book of the Law That was the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Explaining That was the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And added the meaning They are the accents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they understood the Text. That was the Masoreth See Nehem. VIII 8. see also Buxtorph's Tiberias Chap. VIII 5. We do not readily know who to name for the ninth and tenth of this last Three Let us suppose them to be the Master of the Divinity School and his Interpreter of whom we shall have a fuller occasion of enquiry And thus much concerning the heads of the Synagogue that learned Decemvirate which was also the representative body of the Synagogue III. The days wherein they met together in the Synagogue were the Sabbath and the second day and the fift of every week Of the Sabbath there is no question They refer the appointment of the second and fift days to Ezra m m m m m m Hieros Megill fol. 75. 1. Bab. Bava kama fol. 82. 1. Ezra say they decreed ten decrees He appointed the publick reading of the Law in the second and fift days of the week Also on the Sabbath at the time of the sacrifice He appointed washing to those that had the Gonorrhea He appointed the Session of the Judges in Cities on the second and fift days of the week c. Hence perhaps it will appear in what sense that is to be understood Act. XIII 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gentiles besought that these words might be preached to them the next Sabbath or the Sabbath between that is on the days of that intervening week wherein they met together in the Synagogue IV. Synagogues were antiently builded in fields n n n n n n Bab. Beracoth fol. 2. 1. To the evening recital of the Phylacteries are to be added two Prayers going before and two following after Where the Gloss thus The Rabbins instituted that prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might retain their collegues in the Synagogue And this certainly respected their Synagogues at that time because they were situated in the fields where they might be in danger And so o o o o o o Fol. 69. 3. Rabbenu Asher upon the same Tract Antiently their Synagogues were in fields therefore they were affraid to tarry there until the Evening prayers were ended It was therefore appointed that they should recite some verses in which a short sum of all the eighteen prayers had been compacted after which that prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be recited But the following times brought back their Synagogues for the most part into the Cities and provision was made by sharp Canons that a Synagogue should be built in the highest place of the City and that no house should be built higher than it V. The like Provision was made that every one at the stated times of prayer should frequent the Synagogue p p p p p p Maim in Tephill cap. 8. God does not refuse the prayers although sinners are mingled there Therefore it is necessary that a man associate himself with the Congregation and that he pray not alone when an opportunity is given of praying with the Congregation Let every one therefore come Morning and Evening to the Synagogue And q q q q q q Chap. 6. It is forbidden to pass by the Synagogue in the time of prayer unless a man carry some burden upon his back or unless there be more Synagogues in the same City for then it may be judged that he goes to another or unless there be two doors in the Synagogue for it may be judged that he passed by one to go in at another But if he carry his Phylacteries upon his head then it is allowed him to pass by because they bear him witness that he is not unmindful of the Law These things are taken out of the u Babylonian Talmud Where these are also added The Holy Blessed r Beracoth fol. 8. 1. One saith whosoever employeth himself in the study of the Law and in the returning of mercy and whosoever prays with the Synagogue I account concerning him as if he redeemed me and my sons from the Nations of the World And whosoever prays not with the Synagogue is called an ill Neighbour as it is said Thus saith the Lord of all my evil neighbours c. Jer. XII 14. VI. When they were met together in the Synagogue on the Sabbath day for this being observed there is no need to speak any thing of the other days the service being begun the Minister of the Church calls out seven whomsoever he pleases to call out to read the Law in their order First A Priest then a Levite if they were present and after these five Israelites Hence it is O young student in Hebrew learning that in some editions of the Hebrew Bible you see marked in the margin of the Pentateuch 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priest 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Levite 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fourth 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fifth 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sixth 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The seventh Denoting by these words the order of the Readers and measuring out hereby the portion read by each one Thus I suppose Christ was called out by the Angel of the Church of Nazareth IV. Luke 16. and reading according to the custom as a member of that Synagogue There is no need to mention that prayers were made publickly by the Angel of the Church for the whole Congregation and that the Congregation answered Amen â—o every prayer and it would be too much particularly to enumerate what those prayers were and to recite them It is known enough to all that Prayers and reading of the Law and the Prophets was the chief business in the Synagogue and that both were under the care of the Angel of the Synagogue But did not he or some body else make Sermons in the Synagogue I. There seemed to have been Catechizing of boys in the Synagogue Consider what that means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s s s s s s Bab. Bâ—rac fol. 17. 1. What is the privilege of Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This that their sons read in the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That their husbands recite in the School of the Doctors Where the Gloss thus The boys that were Scholars were
husband III. s s s s s s Gittin in the place above And R. Sol. R. Nissin there The School of Hillel saith If the Wife cook her husbands food illy by over salting or over roasting it she is to be put away IV. Yea If by any stroke from the hand of God she become dumb or sottish c. V. But not to relate all the things for which they pronounce a wife to be divorsed among which they produce some things that modesty allows not to be repeated let it be enough to mention that of R. Akibah instead of all t t t t t t Mishnah ult in Gittin cap. 9. R. Akibah said If any man sees a woman handsomer than his won wife he may put her away because it is said If she find not favour in his eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bill of Divorce And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bill of Divorce Mat. XIX 7. and in the Septuagint Deut. XXIV 1. Of which Beza thus This bil may seem to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as Departing away not in respect of the wife put away as of the husband departing away from his wife Something hard and diametrically contrary to the Canonical doctrine of the Jewes For thus they write u u u u u u Maimon in Gerushin ca. 1. It is written in the bill Behold thou art put away Behold thou art thrust away c. But if he writes I am not thy husband or I am not thy spouse c. it is not a just bill for it is said He shall put her away not He shall put himself away This Bill is called by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bill of cutting off and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bill of expulsion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Instrument and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Instrument of dismission and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Letters of forsaking c. I. A Wife might not be put away unless a bill of divorce were given Therefore it is called saith Baal Turimi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bill of cutting off because there is nothing else that cuts her off from the husband For although a wife were obtained three ways of which see the x x x x x x Kiddush cap. 1. hal 1. Talmud yet there was no other way of dismissing her besides a bill of divorce y y y y y y Baal Turim upon Deutr. XXIV II. A wife was not put away unless the husband were freely willing for if he were unwilling it was not a divorce but whether the wife were willing or unwilling she was to be divorsed if her husband would z z z z z z Maimon in Gerushin cap. 1. III. a a a a a a Rashba in Tikkun Gâ—t at the end of Gittin in Alphes A bill of divorce was written in twelve lines neither more nor less R. Mordechai gives the reason of this number in these words b b b b b b Ch. 1. upon Tract Gittin Let him that writes a bill of divorse comprize it twelve lines according to the value of the number of the letters in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get. But Rabh Saadias interprets that the bill of divocre should be written with the same number of lines wherein the books of the Law are separated For four lines come between the book of Genesis and the book of Exodus four between the book of Exodus and the book of Leviticus four between the book Leviticus and the book Numbers But the four between the book of Numbers and Deuteronomy are not reckoned because that book is only a repetition of the Law c. IV. You have the Copy of a Bill of Divorce in c Alphesius upon Gittin in this form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bill of Divorce On the day of the week N. of the month of N. of the year of the Worlds Creation N. according to the computation by which we are wont to reckon in the Province N. I N. the son of N. and by what name soever I am called of the City N with the greatest consent of my mind and without any compulsion urging me have put away dismissed and expelled thee thee I say N. the daughter of N. by what name soever thou art called of the City N. who heretofore wert my wife But now I have dismissed thee thee I say N. the daughter of N. by what name soever thou art called of the City N. So that thou art free and in thine own power to marry whosoever shall please thee and let no man hinder thee from this day forward even for ever Thou art free therefore for any man And let this be to thee a bill of rejection from me Letters of Divorse and a Scedule of expulsion according to the Law of Moses and Israel Reuben the son of Iacob witness Eliezer the son of Gilead witness See also this form varied in some few words in Maimonides d d d d d d In Gerushin sol 273. 2. V. This bill being confirmed with the husbands seal and the subscription of witnesses was to be delivered into the hand of the wife either by the husband himself or by some other deputed by him for this office or the wife might depute some body to receive it in her stead VI. It was not to be delivered to the wife but in the presence of two who might read the bill both before it was given into the hand of the wife and after and when it was given the husband if present said thus Behold this is a bill of Divorce to you VII The wife thus dismissed might if she pleased bring this bill to the Sanhedrin where it was enrolled among the Records if she desired it in memory of the thing The dismissed person likewise might marry whom she would if the husband had not put some stop in the bill by some clause forbidding it VERS XXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whosoever shall put away his wife c. 1. OUR Saviour does not abrogate Moses permission of Divorses but tolerates it yet keeping it within the Mosaic bounds that is in the case of adultery condemning that liberty in the Jewish Canons which allowed it for any cause II. Divorse was not commanded in the case of adultery but permitted Isralites were compelled sometimes even by Whipping to put away their Wives as appears in e e e e e e In Gerushin cap. 2. Maimonides But our Saviour even in the case of adultery does not impose a compulsion to divorse but indulgeth a licence to do it III. He that puts away his wife without the cause of Fornication makes her commit adultery that is if she commits adultery or although she commit not adultery in act yet he is guilty of all the lustful motions of her that is put away for he that lustfully desires is said to commit adultery vers 28. VERS XXXIII 〈◊〉
he propounded more plainly and familiarly II. But however it was whether those things were true indeed or only believed and conceived so by a most apt and open comparison is shewn that the Devil was first cast out of the Jewish Nation by the Gospel and then seeking for a seat and rest among the Gentiles and not finding it the Gospel every where vexing him came back into the Jewish Nation again fixed his seat there and possessed it much more than he had done before The truth of this thing appears in that fearful Apostasie of an infinite multitude of Jews who received the Gospel and most wickedly revolted from it afterwards concerning which the New Testament speaks in abundance of places CHAP. XIII VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that he sate and the whole multitude stood SO was the manner of the nation that the Masters when they read their lectures sate and the Scholars stood Which Honorary custom continued to the death of Gamaliel the Elder and then so far ceased that the Scholars sate when their Masters sate Hence is that passage a a a a a a Sotah cap. 9. hal 15. From that time that old Rabban Gamaliel died the Honor of the Law perished and purity and Pharisaism died Where the Gloss from Megillah writes thus Before his death health was in the world and they learned the Law standing but when he was dead sickness came down into the world and they were compelled to learn the Law sitting VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Parables I. NO Scheme of Jewish Retoric was more familiarly used than that of parables which perhaps creeping in from thence among the Heathen ended in Fables It is said in the place of the Talmud just now cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the time that R. Meri died those that spake in Parables ceased not that that Figure of Rhetoric perished in the Nation from that time but because he surpassed all others in these flowers as the Gloss there from the Tract Sanhedrin speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A third part of his discourses or sermons was Tradition a third part Allegory and a third part Parable The Jewish books abound every where with these Figures the Nation enclining by a kind of Natural Genius to this kind of Rhetoric One might not amiss call their Religion Parabolical folded up within the Coverings of Ceremonies and their Oratory in their Sermons was like to it But it is a wonder indeed that they who were so given to and delighted in Parables and so dextrous in unfolding them should stick in the outward Shell of Ceremonies and should not have fetched out the Parabolical and spiritual sense of them neither should be able to fetch them out II. Our Saviour who always and every where spake with the vulgar useth the same kind of speech and very often the same preface as they did in their Parables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To what is it likened c. But in him thus speaking one may both acknowledg the divine Justice who speaks darkly to them that despise the light and his divine Wisdom likewise who so speaks to them that see and yet see not that they may see the shell and not see the Kernel VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Some fell by the way side c. COcerning the husbandry of the Jews and their manner of sowing we meet with various passages in the Tracts Peah Demai Kilaim Sheviith We shall only touch upon those things which the words of the Text under our hands do readily remind us of There were ways and paths as well common as more private along the sown fields see Chap. XII 1. hence in the tract b b b b b b Cap. 2. Peah where they dispute what those things are which divide a field so that it owes a double corner to the poor thus it is determined These things divide a River an Aqueduct a private way a common way a common path and a private path c. See the place and the Gloss. VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some fell among stony places c c c c c c In Hieros Kilaim fol. 27. 1. DIscourse is had concerning some laws of the Kilaim or of the seeds of different kinds and of the seventh year where among other things we meet with these words R. Simeon ben Lachish saith That he is freed from those Laws who sows his seed by the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon rocks Shelves and rocky places These words are spoken according to the reason and nature of the land of Israel which was very rocky and yet those places that were so were not altogether unfit for tillage VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others fell among thorns HERE the distinction comes into my mind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a white field that is which is all sowen and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a woody field that is in which trees and bushes grow here and there Concerning which see the Tract d d d d d d Chap. 2. Sheviith So there is very frequent mention in the Talmudists of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beds in fields and vineyards e e e e e e Peah cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which speaks the same thing f f f f f f Kilaim c. 3. And of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baldness in a field that is when some places are left not sowen and some places lying between are g g g g g g Kilaim c. 4. VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And brought forth fruit some an hundred c. THESE words are spoken according to the fruitfulness of the land of Israel concerning which the Talmudists speak much and hyperbolically enough which nevertheless they confess to be turned long since into miserable barrenness but are dim-sighted as to the true cause of it h h h h h h Hieros Peah fol. 20. 1 2. They treat of this matter and various stories are produced which you may see we will only mention these two R. Jochanan said The worst fruit which we eat in our youth excelled the best which we now eat in our old age for in his days the World was changed R. Chaijah bar Ba said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arbelite bushel formerly yelded a bushel of flower a bushel of meal a bushel of bran and a bushel of course bran and a bushel of courser bran yet and a bushel of the coursest bran also but now one bushel scarcely comes from one bushel VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They seeing see not HERE you may observe this people to have been given up to a reprobate mind and a spirit of deep sleep now a great while before the death of Christ Which being observed the sense of the Apostle will more easily appear Rom. XI where these very words are repeated If you there state aright the
Author Juchasin i i i i i i Fol. 19. 1. Speaking of Hillel and Shammai Heretofore saith he Hillel and Menahem were heads of the Council but Menahem withdrew into the family of Herod together with eighty men bravely clad These and such as these I suppose were called Herodians who partly got into the Court and partly were of the faction both of the Father and Son With how great opposition of the generality of the Jewish people Herod ascended and kept the Throne we have observed before There were some that obstinately resisted him others that as much defended him to these was deservedly given the title of Herodians as endeavoring with all their might to settle the Kingdom in his family and they it seems were of the Sadducean Faith and Doctrine and it is likely had leavened Herod who was now Tetrarch with the same principles For as we noted before the leaven of the Sadducees in Matthew k k k k k k Matth. XVI 6 is in Mark l l l l l l Mark VIII 19 The leaven of Herod And it was craftily contrived on both sides that they might be a mutual establishment to one another they to his Kingdom and he to their Doctrine When I read of Manaem or Menahem the foster brother of Herod the Terarch m m m m m m Act. XIII ◠it readily brings to my mind the name and story before mentioned of Menahem who carried over with him so many eminent persons to the Court of Herod VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whose is this image and superscription THEY endeavour by a pernicious subtilty to find out whether Christ were of the same opinion with Judas of Galilee Which opinion those lewd disturbers of all things whom Josephus brands every where under the name of Zelots had taken up stifly denying obedience and tribute to a Roman Prince because they perswaded themselves and their followers that it was a sin to submit to a Heathen government What great calamities the outragious fury of this conceit brought upon the people both Josephus and the ruins of Jerusalem at this day testifie They chose Caesar before Christ and yet because they would neither have Caesar nor Christ they remain sad Monuments to all ages of the Divine vengeance and their own madness To this fury those frequent warnings of the Apostles do relate That every one should submit himself to the higher powers n n n n n n Rom. XIII 1. 1 Pet II. 13. c. And the characters of these mad men They contemn Dominions o o o o o o 2 Pet. II. 10. Jud. vers 8. and They exalt themselves against every thing that is called God p p p p p p 2 Thes. II. 4. Christ answers the treachery of the question propounded out of the very determinations of the Schools where this was taught Wheresoever the mony of any King is currant there the inhabitants acknowledge that King for their Lord. q q q q q q Maim on Gezelah chap. 5 Hence is that of the Jerus Sanhedr r r r r r r Fol. 20. 2. Abigail said to David what evil have I done or my Sons or my cattel He answered Your husband vilifies my Kingdom Are you then said she a King to which he Did not Samuel anoint me for a King She replied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mony of our Lord Saul as yet is currant that is Is not Saul to be accounted King while his mony is still received commonly by all VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sadducees who say that there is no Resurrection s s s s s s Tanchum sol 3. 1. THE Sadducees cavil and say The cloud faileth and passeth away so he that goeth down to the grave doth not return Just after the same rate of arguing as they use that deny Infant-baptism Because forsooth in the Law there is no express mention of the Resurrection Above we suspected that the Sadducees were Herodians that is to say Courtiers but these here mentioned were of a more inferior sort VERS XXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is not the God of the dead READ if you please the beginning of the Chapter Chelek * * * * * * In Bab. Sanhedr where you will observe with what arguments and inferences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Talmudists maintain the Resurrection out of the Law namely by a manner of arguing not unlike this of our Saviours We will produce only this one R. Eliezer Be R. Josi said In this matter I accused the Scribes of the Samaritans of falshood while they say that the Resurrection of the dead cannot be proved out of the Law I told them You corrupt your Law and it is nothing which you carry about in your hands for you say that the Resurrection of the dead is not in the Law when it saith That soul shall be utterly cut off his iniquity is upon him t t t t t t Numb XV. 31. Shall be utterly cut off namely in this world His iniquity is upon him When Is it not in the world to come I have quoted this rather than the others which are to be found in the same place because they seem here to tax the Samaritan Text of corruption when indeed both the Text and the Version as may easily be observed agree very well with the Hebrew When therefore the Rabbin saith that they have corrupted their Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not so much deny the purity of the Text as reprove the vanity of the interpretation as if he had said You interpret your Law falsly when you do not infer the Resurrection from those words which speak it so plainly With the present argument of our Saviour compare first those things which are said by R. Tanchum u u u u u u Fol. 13. 3. R. Simeon ben Jochai saith God Holy and Blessed doth not joyn his Name to holy men while they live but only after their death as it is said w w w w w w Psa. XVI 3. To the Saints that are in the Earth When are they Saints When they are laid in the Earth for while they live God doth not joyn his name to them because he is not sure but that some evil affection may lead them astray but when they are dead then he joyns his name to them But we find that God joyned his name to Isaac while he was living I am the God of Abraham and the God of Isaac x x x x x x Gen. XXVIII 13. The Rabbins answer He looked on his dust as if it were gathered upon the Altar R. Berachiah said since he became blind he was in a manner dead See also R. Menahem on the Law y y y y y y Fol. 62. 1. Compare also those words of the Jerusal Gemara z z z z z
cap. 4. hal 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For every Course there was a Stationary Assembly of Priests Levites and Israelites at Jerusalem When the time came wherein the Course must go up the Priests and the Levites went up to Jerusalem but the Israelites that were within that Course all met within their own Cities and read the History of the Creation Gen. I. The Stationary men fasting four days in that week viz. from the second to the fifth Glosse There was a Stationary Assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for every Course stated and placed in Jerusalem who should assist in the Sacrifices of their brethren besides these that were stated in Jerusalem there was a Stationary Assembly in every City All Israel was divided into Twenty four Stations according to the Twenty four Courses There was the station of Priests Levites and Israelites at Jerusalem the Priests of the Course went up to Jerusalem to their Service the Levites to their Singing and of all the Stations there were some appointed and settled at Jerusalem that were to assist at the Sacrifices of their Brethren The rest assembled in their own Cities poured out Prayers that the Sacrifices of their Brethren might be accepted Fasting and bringing forth the Book of the Law on their Fast-day c. So the glosse hath it The reason of this Institution as to Stationary Men is given us in the Mishnah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For how could every mans offering be made if he himself were not present Now whereas the daily sacrifice and some other offerings were made for all Israel and it was not possible that all Israel should be present these Stationaries were instituted who in the stead of all Israel should put their hands upon the daily Sacrifice and should be present at the other Offerings that were offered for all Israel And while these were performing this at Jerusalem there were other Stationaries in every Course who by Prayers and Fasting in their own Cities helpt forward as much as they could the Services of their Brethren that were at Jerusalem k k k k k k Sipâ—ra sol 3. 2. The Children of Israel lay on their hands but the Gentiles do not The Men of Israel lay on their hands but the Women do not R. Jose saith Abba Eliezer said to me we had once a Calf for a Peace-offering and bringing it into the Court of the Women the Women put their hands upon it not that this belonged to the Women so to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that the Womens spirits might be appeased A remarkable thing The Priests throughout all the Courses grew into a prodigious number if that be true in Jerusalem Taanith l l l l l l Fol. 69. 1. R. Zeora in the name of Rabh Honnah said that the least of all the Courses brought forth Eighty five thousand branches of Priests A thing not to be credited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his Wife was of the Daughters of Aaron In the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Priestess viz. one born of the lineage of Priests It was lawful for a Priest to marry a Levitess or indeed a Daughter of Israel m m m m m m Kiddushin cap. 4. hal 1. But it was most commendable of all to marry one of the Priests line Hence that Story in Taanith ubi supr Fouscore pair of Brethren-Priests took to Wife fourscore pair of Sister-Pristesses in Gophne all in one night There was hardly any thing among the Jews with greater care and caution lookt after than the marrying of their Priests viz. that the Wives they took should not by any means stain and defile their Priestly blood and that all things which were fit for their eating should be hallowed Hence that usual phrase for an excellent Woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She deserves to marry with a Priest n n n n n n Joseph cont Appion lib. 1. pag. mihi 918. Josephus speaks much of this care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the whole priestly Generation might be preserved pure and unblended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elizabeth The Seventy give this name to Aarons Wife Exod. VI. 23. VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In all the Commandments and Ordinances c. SO Numb XXXVI 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the Commandments and judgments It would perhaps seem a little too fine and curious to restrain the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Decalogue or Ten Commandments and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Ceremonial and judicial Laws though this does not wholly want foundation It is certain the precepts delivered after the Decalogue from Exod. XXI to Chap. XXIV are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgments or ordinances Exod. XXI 1. XXIV 3. The Vulgar can hardly give any good account why he should render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by justifications much less the followers of that Translation why they should from thence fetch an Argument for justification upon observation of the Commands when the commands and institutions of men are by foreign Authors called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nay the corrupt customs that had been wickedly taken up have the same word 1 Sam. II. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Priests custom with the people was c. 2 Kings XVII 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And walked in the Statutes of the Heathen The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently rendered by those Interpreters from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to wave all other instances may abundantly appear from Psalm CXIX and the very things which the Jews speak of the Hebrew word obtain also in the Greek a a a a a a R. Solomon in Numb XIX Perhaps Satan and the Gentiles will question with Israel what this or that Command means and what should be the reason of it the answer that ought to be made in this case is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is ordained it is a Law given by God and it becomes not thee to cavil b b b b b b Joma fol. 67. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall observe my statutes That is even those which Satan and the Nations of the World do cavil at Such are those Laws about eating Swines flesh heterogeneous cloathing the nearest Kinsman's putting off the Shoe the cleansing of the Leper and the scape Goat If perhaps it should be said that these precepts are vain and needless the Text saith I am the Lord. I the Lord have ordained these things and it doth not become thee to dispute them They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just and equal deriving their equity from the authority of him that ordained them VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the order of his course a a a a a a Hieros Taanith ubi supr THE heads of the Courses stood forth and divided
The appearance in the Court 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rejoycing The Chagigah or the Peace-offerings were on the first day The appearance in the Court was on the second day The rejoycing might be on any day IV. In Moed Katon a Treatise that discourseth on things lawful or not lawful to be done in the intermedials of the Feast or in those days of the Feast that were not kept holy in the very entrance of that Discourse there are several things allowed which plainly argue absence and distance from Jerusalem As to eating unleavened bread the precept indeed was indispensible neither that any thing leavened should be eaten nor that any leaven should be found in their Houses for seven days together but no one would say that this command was restrained only to Jerusalem It is said in Jerusalem Kiddushin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c c c c Fol. 61. 3. The Womens Passover is arbitrary That is the Womens appearance at Jerusalem at the Passover was at pleasure But let them not say that eating unleavened bread was arbitrary or at the Womens pleasure for although they sate at home and did not go to Jerusalem to the Passover yet did they abstain from leven in their own Houses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Hieros Megillah fol. 74. 5 The unleavened bread was eaten in every house VI. It seems from the very phraseology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Joseph and Mary continued at Jerusalem all the seven days which was indeed generally done by others for devotion 's sake And then think what numerous companies of people must be going away to this or that Country yea particularly how great a crowd might be journeying together with Joseph and Mary toward Galilee So that it may be less strange if Jesus had not been within his Parents sight though he had been among the crowd nor that though they did not see him yet that they should not suspect his abscence VERS XLIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They went a days journey THE first ordinary days journey from Jerusalem toward Galilee was to Neapolis of old called Sichem distant thirty miles But was this the days journey that Joseph and the company that travailed along with him made at this time The place where Christ was first mist by his Parents is commonly shewed at this day to Travailers much nearer Jerusalem by the name of Beere but ten miles from that City You may believe those that shew it as you think fit VERS XLVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sitting in the midst of the Doctors I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Sanhedr cap. 11. hal 2. There are three Courts of Judicature in the Temple one in the gate of the Court of the Gentiles another in the gate of the Court of Israel a third in the room Gazith There was also a Synagogue in the Temple which must be observed b b b b b b Joma fol. 68. 2. The High-Priest came to read those places which were to be read on the day of attonement The Chazan of the Synagogue takes the Book and gives it to the Ruler of the Synagogue the Ruler to the Sagan the Sagan to the High-Priest c. Where the gloss There was a Synagogue near the Court in the Mountain of the Temple In which of these places Christ was found sitting amongst the Doctors let those tell us that undertake to shew the place where his Parents first missed him II. It is not easie to say what place he could be admitted to amongst the Doctors especially when that custom obtained which is mentioned c c c c c c Megillah fol. 21. 1. The Rabbins have a Tradition that from the days of Moses to Rabban Gamaliels they were instructed in the Law standing But when Rabban Gamaliel dyed the world languisht so that they learnt the Law sitting d d d d d d See Succah fol. 49. 1. Jucoas fol. 53. 1. Whence also that tradition that since the death of Rabban Gamaliel the glory of the Law was eclipsed Now when it was come to that pass after Gamaliel's death that the Disciples sate while the Master read how did they sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the ground Hence that passage e e e e e e In Megillah ubi supr Rabh would not sit upon his bed and read to his Scholar while he sate upon the ground Gloss. Either both should be on the bed or both upon the ground f f f f f f Ibid. fol. 27. 2. The disciples of R. Eleazar ben Shammua askt him how came you to this great age He answered them I never made the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common way That is he never took his passage through the Synagogue for a shorter cut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I never walkt upon the heads of the Holy people The gloss is Upon the heads of his Disciples sitting upon the ground Whether on the naked floor might be a question if there were place for it but we let that pass at this present For this custom of sitting prevailed after the death of Gamaliel who took the Chair many years after this that we are now upon The great Hillel possest the Seat at this time or if he was newly dead his Son Simeon succeeded him so that it was the Disciples part in this age to stand not to sit in the presence of their Doctors How therefore should it be said of Christ that he was sitting among the Doctors let the following clause solve the difficulty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And asking them questions It was both lawful and customary for the Disciples or any that were present publickly to enquire either of the Doctor that was then reading or indeed the whole consistory about any doubtful matter wherein he was not well satisfied Take but two stories out of many others that may illustrate this matter g g g g g g Beâ—esh rabb fol. 90. 3. R. Judah ordained R. Levi ben Susi for a Doctor to the Simonians They made him a great chair and placed him in it Then propounded questions to him occasioned from Deut. XXV 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the Brothers Wife should have her hands cut off how should she loose the shooe of her Husbands Brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If she should spit blood what then Most profound questions certainly such as require a most cunning sophister to unriddle them h h h h h h Hieros Taanith fol. 67. 4. There is a story of a certain Disciple that came and interrogated R. Joshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of what kind is Evening Prayer He answered him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is arbitrary He came to Rabban Gamaliel and askt him he told him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is that we are in duty bound to How then saith he did R. Joshua tell me it is voluntary saith the other To
e e e e R. Abuhabh in praesat ad Ner. 7. There were three persons invited to a Feast a Prince a wise man and an ordinary person the wise man sate next to the Prince being askt by the King why he did so he answered because I am a wise man f f f f f f Hieros Bâ—racoth fol. 11. 2. Janneus the King sitting at table with some of the Nobles of Persia Simeon ben Shetah that had been invited placed himself betwixt the King and Queen being asked why so He answered in the book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Ben Sirah it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exalt wisdom and she shall exalt thee and make thee to sit among Princes It is much such advice as this of our Saviour's that is given us in Prov. XXV 7. upon which place we have this passage g g g g g g Vajiâ—r rabâ— fol. 164. 4. R. Aquilah in the name of R. Simeon ben Azzai thus expounds it go back from thy place two or three seats and there sit that they may say unto thee go up higher c. VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With one consent to make excuse A Very ridiculous as well as clownish and unmannerly excuse this if it grew toward night for it was supper time A very unseasonable time to go see a piece of ground new bought or to try a yoke of Oxen. The substantive therefore that should answer to the adjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would not seek any other where than as it is included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that the sense of it may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they began all for one cause to make excuse i. e. for one and the same aversation they had to it VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go into the high-ways and hedges INTO the high ways that he might bring in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the travellers but who were those that were among the hedges we have a parallel place 1 Chron. IV. 23. These were the Potters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that dwell in Ataim and Gader But the vulgar Habitantes in plantationibus sepibus dwelling in Plantations and Hedges To the same purpose R. Solomon and Kimchi They employed themselves in making pots in planting in setting hedges and making mud-walls The Targumist here is very extravagant These are those disciples of the Law for wose sake the world was made who sit in judgment and stablish the world and their daughters build up the wast places of the house of Israel with the presence of the Eternal King in the service of the Law and the intercalation of months c. VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But if the salt hath lost its Savour THIS hath a very good connexion with what went before Our Saviour had before taught how necessary it was for him that would apply himself to Christ and his Religion to weigh and consider things before-hand how great and difficult things he must undergo lest when he hath begun in the undertaking he faint and go back he Apostatize and become unsavoury salt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suits very well with the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which both signifies unsavoury and a fool h h h h h h Job VI. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can that which is unsavoury be eaten without salt i i i i i i Lament II. 14. Thy Prophets have seen for thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity and that which is unsavoury The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain things and folly k k k k k k Job I. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gave not not that which is unsavoury to God The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He did not give folly to God CHAP. XV. VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ninety and nine THIS was a very familiar way of numbering and dividing amongst the Jews viz. betwixt one and ninety I have given instances elsewhere let me in this place add one more a a a a a a Vajicr rabb fol. 197. 2. Of those hundred cryes that a Woman in travail uttereth ninety and nine of them are to death and only one of them to life VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which need no repentance HERE we are to consider the distinction commonly used in the Jewish Schools I. All the good and those that were to be saved at last they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just persons It is opposed to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked persons as we may observe more than once in the first Psalm Hence this and the like passage very frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradise is for the just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good things laid up for the just Let us by the way play a little with the Gemarists as they themselves also play with the letters of the Alphabet and amongst the rest especially the letterr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsadi b b b b b b Schabbath fol. 104. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is Tsadi that begins a word or the crooked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tsadi that ends a word or the steight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What follows from hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is the just person that is crooked or bowed down and there is the just person that is erect or streight Where the Gloss hath it It is necessary that the man that is right and streight should be bowed or humble and he shall be erect in the world to come Aruch acknowledgeth the same Gloss but he also brings another which seems of his own making That there is a just person who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mild or humble but there is also a just person who is not so Let him tell if he can what kind of just person that should be that is not mild or humble But to return to our business II. They divide the just into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are just and no more and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are perfectly just Under the first rank they place those that were not always upright but having lived a wicked and irreligious life have at length betaken themselves to repentance and reformation These they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Penitents Under the latter rank are they placed who have been always upright and never declined from the right way These they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectly just and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just from their first original As also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy or good men and men of good works Such an one did he account himself and probably was so esteem'd by others that saith these all have I kept from my youth c c c c c c Matth. XIX 20. And such an one might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy man be thought d
common conceipt of theirs And that example he brings of a certain person that needed no repentance viz. the prodigal's Brother savours rather of the Jewish Doctrine than that he supposed any one in this world perfectly just VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Woman lighted a Candle THere is a parable not much unlike this in Midras Schir l l l l l l Fol. 3. 2. R. Phineas ben Jair expoundeth If thou seek wisdom as silver that is If thou seek the things of the Law as hidden treasures A Parable It is like a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who if he lose a stone or ornament in his house he lighteth some Candles some Torches till he find it If it be thus for the things of this world how much more may it be for the things of the world to come VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A certain man had two sons IT is no new thing so to apply this parable as if the elder Son denoted the Jew and the younger the Gentile And indeed the elder son doth suite well enough with the Jew in this that he boasts so much of his obedience I have not transgressed at any time thy Commandment as also that he is so much against the entertainment of his Brother now a penitent Nothing can be more grievous to the Jews than the reception of the Gentiles VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He wasted his substance with riotous living OUght not this Prodigal to be looked upon as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stubborn and rebellious son mentioned Deut. XXI 18 by no means if we take the judgment of the Sanhedrin it self For according to the character that is given of a stubborn and rebellious son in Sanhedrin m m m m m m Cap. 8. Where there is a set discourse upon that subject there can hardly be such an one found in nature as he is there described Unless he steal from his Father and his Mother he is not such a Son Unless he eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 half a pound of flesh and drink half a log of wine he is not such a Son If his Father or Mother be lame or blind he is not such a Son c. Half a pound of flesh It is told of Maximin that he drank frequently in one day a Capitoline bottle of wine and eat forty pounds of flesh or as Cordus saith threescore n n n n n n Jul. Capitolin in Maximino CHAP. XVI VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who had a steward THIS Parable seems to have relation to the custom of letting out grounds which we find discoursed of a a a a a a Demai cap. 6. where it is supposed a ground is let by its owner to some tenant upon this condition that he pay half or one third or fourth part of the products of the ground according as is agreed betwixt them as to the proportion and quantity So also he supposes an Olive-yard let out upon such kind of conditions And there it is disputed about the payment of the Tithes in what manner it should be compounded between the owner and him that occupies the ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Kimchi is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pakidh b b b b b b Isal. XL. where he hath a Parable not much unlike this The world saith he is like unto an house built the Heaven is the covering of the house The Stars are the Candles in the house The fruits of the Earth are like a table spread in the house The owner of the house and he indeed that built it is the holy blessed God Man in the world is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 steward of the house into whose hands his Lord hath delivered all his riches If he behave himself well he will find favour in the eyes of his Lord if ill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be will remove him from his stewardship VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot digg to beg I am ashamed IS there not some third thing betwixt digging and begging The distinction betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artificers and Labourers mentioned in Bavah Mezia c c c c c c Cap. 6. 6. hath place here This Steward having conversed only with Husbandmen must be supposed skilled in no other handicraft but that if should be forced to seek a livelihood he must be necessitated to apply himself to digging in the Vine-yards or Fields or Olive-yards VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Take thy bill c. THAT is take from me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the schrol of thy contract which thou deliveredst to me and make a new one of fifty measures only that are owing by thee But it seems a great inequality that he should abate one fifty in an hundred measures of Oyl and the other but twenty out of an hundred measures of Wheat Unless the measures of Wheat exceeded the measure of Oyl ten times so that when there were twenty Cori of Wheat abated the debtor there were abated to him two hundred Baths or Ephah's VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Mammon of unrighteousness 1. WEre I very well assured that our Saviour in this passage meant riches well gotten and Alms to be bestowed thence I would not render it Mammon of unrighteousness but hurtful Mammon For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hurt as well as to deal unjustly d d d d d d Revel VII 3. See also Rev. XI 5. Luke X. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Nolite nocere terrae hurt not the earth and so riches even well got may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hurtful Mammon because it frequently proves noxious to the owner It is the Lawyers term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dammage of Mammon Maimonides hath a Treatise with that title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is when any person doth any way hurt or damnifie anothers estate And in reality on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hurtful Mammon i. e. when riches turn to the hurt and mischief of the owner And if I thought our Saviour here speaks of riches honestly gotten I would suppose he might use this very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only that the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so usual amongst the Jews as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. Or perhaps he might call it Mammon of unrighteousness in opposition to Mammon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of righteousness i. e. of mercy or alms-giving for by that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness the Jews usually expressed charity or alms-giving as every one that hath dipt into that language knows very well And then his meaning might be make to your selves friends of the Mammon of unrighteousness i. e. of those riches which you have not yet laid out in 〈◊〉 〈◊〉 〈◊〉
became our Redeemer as in the beginning of time he had been our Maker Compare this with ver 14. Ver. 1. Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning was the word The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was with God Dwelt among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The word was God Was made flesh and we beheld c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the word There is no great necessity for us to make any very curious enquiry whence our Evangelist should borrow this title when in the History of the Creation we find it so often repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God said It is observ'd almost by all that have of late undertaken a Commentary upon this Evangelist that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Lord doth very frequently occur amongst the Targumists which may something enlighten the matter now before us a a a a a a Exod. XIX 17. And Moses brought the people out of the Camp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet the word of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word of the Lord accepted the face of Job b b b b b b Job XLII 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word of the Lord shall laugh them to scorn c c c c c c Psal. II. 4. They believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of his word d d d d d d Psal. CVI. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And my word spared them e e e e e e Ezek. XX. 57. To add no more Gen. XXVI 3. Instead of I will be with thee the Targum hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my word shall be thine help So Gen. XXXIX 2. And the Lord was with Joseph Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word of the Lord was Joseph's helper And so all along that kind of phrase is most familiar amongst them Though this must be also confest that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signifie nothing else but I Thou He and is frequently apply'd to men too So Job VII 8. Thine eyes are upon me Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again Job XXVII 3. My breath is in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targ. II Chron. XVI 3. There is a league between me and thee Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. XXIII 16. He made a Covenant between him and between all the people and between the King Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I observe that in Zach. VII 12. the Targumist renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his word if at least that may in strictness be so render'd for by what hath been newly alledg'd it seems that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be translated the Lord by himself or the Lord himself I observe further that the Greek Interpreters having mistaken the vowels of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Habbak III. 2. have render'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before his face shall go a word when it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the meaning of the Prophet there is before his face went the Pestilence VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him was life THE Evangelist proceeds from the Creation by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word to the redemption of the world by the same word He had declar'd how this word had given to all creatures their first being v. 3. All things were made by him And he now sheweth how he restor'd life to man when he lay dead in trespasses and sins Adam call'd his wives name Hevah Life Gen. III. 20. The Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam called his wifes name life He call'd her life who had brought in death because he had now tasted a better life in the promise of the womans seed To which it is very probable our Evangelist had some reference in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the life was the light of men Life through Christ was light arising in the darkness of mans fall and sin a light by which all believers were to walk St. John seems in this clause to oppose the life and light exhibited in the Gospel to that life and light which the Jews boasted of in their Law They expected life from the works of the Law and they knew no greater light than that of the Law which therefore they extoll with infinite boasts and praises which they give it Take one instance for all a a a a a a Bereshith rabba Sect. 3. God said let there be light R. Simeon saith light is written there five times according to the five parts of the Law i. e. the Pentateuch and God said let there be light according to the Book of Genesis wherein God busying himself made the world And there was light according to the Book of Exodus wherein the Israelites came out of darkness into light And God saw the light that it was good according to the Book of Leviticus which is filled with rites and ceremonies And God divided betwixt the light and the darkness according to the Book of Numbers which divided betwixt those that went out of Egypt and those that enter'd into the land And God called the light day according to the Book of Deuteronomy which is replenished with manifold traditions A Gloss this is upon light full of darkness indeed VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the light shineth in darkness THIS light of promise and life by Christ shined in the darkness of all the cloudy types and shadows under the Law and obscurity of the Prophets And those dark things comprehended it not i. e. did not so cloud and suppress it but it would break out nor yet so comprehended it but that there was an absolute necessity there should a greater light appear I do so much the rather incline to such a Paraphrase upon this place because I observe the Evangelist here treateth of the ways and means by which Christ made himself known to the world before his great manifestation in the flesh First in the promise of life ver 4. Next by Types and Prophecies and lastly by John Baptist. VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which lighteth every man that cometh into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. All the men that are in the world g g g g g g Hieros Sanhedr fol. 26. 3. Doth not the Sun rise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon all that come into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that come into the world are not able to make one fly h h h h h h Ibid. fol. 25. 4. In the beginning of the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that come into the world present themselves before the Lord i i i i i i Rosh Hashanah cap. 1. hal 1. There are numberless examples of this kind The sense
doubt IT is not ill rendred How long dost thou suspend our mind although not an exact Translation according to the letter But what kind of doubt and suspension of mind was this Was it that they hoped this Jesus was the Messiah or that they rather feared he was so It seems they rather feared than hoped it For whereas they looked for a Messias that should prove a mighty Conquerour should deliver the people from the Heathen yoke and should crown himself with all earthly glory and saw Jesus infinite degrees below such pomp yet by his miracles giving such fair specimens of the Messias they could not but hang in great suspence whether such a Messiah were to be wished for or no. VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the Iews took up stones again THE Blasphemer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by judicial process of the Sanhedrin was to be stoned which process they would imitate here without judgment l l l l l l Sanhedr cap. 7. hal 1. These are the criminals that must be stoned He that lieth with his own Mother or with the Wife of his Father He that Blasphemes or commits Idolatry Now however the Rabbins differed in the definition of Blasphemy or a Blasphemer yet this all of them agreed in as unquestionable Blasphemy that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denies the foundation This they firmly believed Jesus did and none could perswade them to the contrary when he affirmed I and my Father are one A miserable besotted Nation who above all persons or things wished and looked for the Messiah and yet was perfectly ignorant what kind of a Messiah he should be VERS XXXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If he called them Gods c. THE Jews interpret those words of the Psalmist I have said ye are Gods to a most ridiculous sense m m m m m m Avodah Zarah fol. 5. 1. unless our Fathers had sinned we had never come into the world as it is written I have said ye are Gods and the Children of the most high But ye have corrupted your doings therefore ye shall dye like men And a little after Israel had not received the Law only that the Angel of death might not rule over them as it is said I have said ye are Gods but ye have corrupted your doings therefore ye shall dye like men The sense is if those who stood before Mount Sinai had not sinned in the matter of the Golden Calf they had not begot Children nor had been subject to death but had been like the Angels So the Gloss. If our Fathers had not sinned by the Golden Calf we had never come into the world for they would have been like the Angels and had never begot Children The Psalmist indeed speaks of the Magistracy to whom the word of God hath arrived by an express dispensation and diploma ordaining and deputing them to the Government as the whole web and contexture of the Psalm doth abundantly shew But if we apply the words as if they were spoken by our Saviour according to the common Interpretation received amongst them they fitly argue thus If he said they were Angels or Gods to whom the Law and word of God came on Mount Sinai as you conceive is it any Blasphemy in me then whom God in a peculiar manner hath sanctified and sent into the world that I might declare his word and will if I say that I am the Son of God VERS XL. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where Iohn at first Baptized THAT is Bethabarah For the Evangelist speaks according to his own History Which to the judicious Reader needs no proof CHAP. XI VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lazarus SO in the Jerusalem Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Lazar for R. Eleazar For in the Hierusalem dialect it is not unusual in some words that begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph to cut off that letter As. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What saith the Master for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar Ba for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar abba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be R. Bon for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be R. Abon So very frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lazar for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eleazar a a a a a a Taanith fol. 68. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Lazar Ben R. Jose b b b b b b Chagigah fol. 78 4. 80. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Lazar Ben Jacob. c c c c c c Kiddushin fol. 60. 2. R. Lazar the Disciple of R. Chajia Rubba Who also are sometimes called by their name not abbreviated d d d d d d Sotah f. 23. R. Eleazar ben Jacob. * * * * * * Ibid. f. 20. 2. R. Eleazar ben Jose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martha This name of Martha is very frequent in the Talmudick Authors e e e e e e Hieros Schab fol. 3. 4. Isaac bar Samuel bar Martha f f f f f f Bab. Javamoth f. 120. 1. Abba bar Martha the same with Abba bar Minjomi g g g g g g Ibid. cap. 6. hal 4. Joshua ben Gamla married 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martha the Daughter of Baithus She was a very rich Widow h h h h h h Juchas fol. 57. 2. She is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary the Daughter of Baithus with this story of her i i i i i i Eâ—hah rabbâ—bathi fol. 67. 2. Mary the Daughter of Baithus whom Joshua ben Gamla married he being preferred by the King to the High Priestood She had a mind upon a certain day of expiation to see how her Husband performed his office So they laid Tapestry all along from the door of her own House to the Temple that her foot might not touch the ground R. Eleazar ben R. Zadok saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So let me see the consolation of Israel as I saw her bound to the tails of Arabian Horses by the hair of her head and forced to run from Jerusalem to Lydda I could not but repeat that Versicle the tender and delicate Woman in thee c. Deuter. XXVIII 56. k k k k k k Succah fol. 52. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martha the Daughter of Baisuth whether Baisuth and Baithus were convertible or whether it was a mistake of the Transcriber let him that thinks fit make the enquiry whose Son was a mighty strong man among the Priests VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was Mary which anointed c. THAT is Which had anointed the Lord formerly For I. It is fit the Aorist should have its full force Whoever will not grant this let him give a reason why Bethany which was Lazarus his Town should not be called by his name but said the Town of Mary and her Sister Martha Was it not because those names had been
exercise his power and strength to the utmost of what he either could or would because he knew his Champion Christ was strong enough not only to bear his assaults but to overcome them III. He was to overcome not by his Divine power for how easie a matter were it for an omnipotent God to conquer the most potent created Being but his victory must be obtain'd by his obedience his righteousness and his holiness IV. Here then was the rise of that trouble and agony of Christs soul that he was presently to grapple with the utmost rage of the Devil the Divine power in the mean time suspending its activity and leaving him to manage the conflict with those weapons of obedience and righteousness only It was about this therefore that that petition of our Saviour and the answer from Heaven was concern'd which may be gather'd from what follows ver 31. Now shall the Prince of this world be cast out Now is my soul troubled saith he and what shall I say It is not convenient for me to desire to be saved from this hour for for this very purpose did I come that therefore which I would beg of thee O Father is that thou wouldst glorifie thy name thy promise thy decree against the Devil lest he should boast and insult The answer from Heaven to this prayer is I have already glorify'd my name in that victory thou formerly obtainedst over his temptations in the wilderness and I will glorifie my name again in the victory thou shalt have in this combat also Luk. IV. 13. When the Devil had ended all his temptations he departed from him for a season He went away baffled then but now he returns more insolent and much more to be conquer'd And thus now the third time by a witness and voice from Heaven was the Messiah honoured according to his Kingly office As he had been according to his Priestly office when he enter'd upon his Ministry at his Baptism Mat. III. 17. and according to his Prophetick office when he was declar'd to be him that was to be heard Mat. XVII 5. compared with Deut. XVIII 15. VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prince of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prince of this world a sort of phrase much us'd by the Jewish Writers and what they mean by it we may gather from such passages as these l l l l l l Sanbedr fol. 94. 1. When God was about to make Hezekiah the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Prince of the world to him O eternal Lord perform the desire of this just one Where the Gloss is The Prince of this world is the Angel into whose hands the whole world is delivered Who this should be the Masters tell out m m m m m m Bemidb. rabâ— fol. 277. 4. When the Law was deliver'd God brought the Angel of death and said unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole world is in thy power excepting this Nation only the Israelites which I have chosen for my self R. Eliezer the Son of R. Jose the Galilean saith The Angel of death said before the Holy blessed God I am made in the world in vain The Holy blessed God answered and said I have created thee that thou shouldst overlook 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nations of the world excepting this Nation over which thou hast no power l l l l l l Beresh rabb fol. 86. 4. If the Nations of the world should conspire against Israel the Holy blessed God saith to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Prince could not stand before Jacob c. Now the name of the Angel of Death amongst them is Samael m m m m m m Targ. Jonath in Gen. III. 6. And the Woman saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samael the Angel of death and she was afraid c. The places are infinite where this name occurs amongst the Rabbins and they account him the Prince of the Devils n n n n n n Ellâ—h haddâ—bharin rabba fol. 302. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wicked Angel Samael is the Prince of all Satans The Angel of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who hath the power of death that is the Devil Heb. II. 14. They call indeed Beelzebul the Prince of the Devils Matth. XII but that is under a very peculiar notion as I have shown in that place They conceive it to be Samael that deceived Eve So the Targumist before And so Pirke R. Eliezer o o o o o o Cap. 13. The Serpent what things soever he did and what words soever he uttered he did and uttered all from the suggestion of Samael Some of them conceive that it is he that wrastled with Jacob. Hence that which we have quoted already The Holy blessed God saith to the Nations of the World your Prince could not stand before him Your Prince that is the Prince of the Nations whom the Rabbins talk of as appearing to Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the shape of Archilatro or a chief Robber And R. Chaninah bar Chama saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was the Prince of Esau i. e. the Prince of Edom. Now the Prince of Edom was Samael p p p p p p Gloss in Maccoth fol. 12. 1. They have a fiction that the seventy Nations of the world were committed to the government of so many Angels they will hardly allow the Gentiles any good ones which opinion the Greek Version favours in Deut. XXXII 8. When the most high divided the Nations into seventy say they when he separated the Sons of Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He set the bounds of the Nations according to the number of the Angels of God Over these Princes they conceive one Monarch above them all and that is Samael the Angel of Death the Arch-Devil Our Saviour therefore speaks after their common way when he calls the Devil the Prince of this World and the meaning of the phrase is made the more plain if we set it in opposition to that Prince whose Kingdom is not of this world that is the Prince of the world to come Consult Heb. II. 5. How far that Prince of the Nations of the world had exercised his tyranny amongst the Gentiles leading them captive into Sin and Perdition needs no explaining Our Saviour therefore observing at this time some of the Greek that is the Gentiles pressing hard to see him he joyfully declares that the time is coming on apace wherein this Prince must be unseated from his throne and tyranny And I when I shall be lifted up upon the cross and by my death shall destroy him who hath the power of Death then will I draw all Nations out of his dominion and power after me VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have heard out of the Law OUT of the Law that is as the phrase is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the words
Avoth R. Nathan cap. 5. Antigonus Socheus had two disciples who delivered his doctrine to their Disciples and their Disciples again to their Disciples They stood forth and taught after them and said what did our Fathers see that they should say It is possible for a labourer to perform all his work for the whole day and yet not receive his wages in the Evening Surely if our Fathers had thought there was another world and the resurrection of the dead they would not have said thus c. d d d d d d Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antigonus Socheus had two Disciples their names Sadoc and Baithus He taught them saying be ye not as hirelings that serve their Masters only that they may receive their pay c. They went and taught this to their Disciples and to the Disciples of their Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they did not expound his sense Mark that There arose up after them that said if our Fathers had known that there were a resurrection and a recompence for the just in the world to come they had not said this So they arose up and separated from the Law c. And from thence sprung those two evil Sects the Sadducees and Baithusians Let us but add that of Ramban mentioned before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sadoc and Baithus did not understand the sense of their Master in those words Be ye not as Servants who serve their Master for the rewards sake c. From all which compared together as we find the Jewish writers varying from one another somewhat in relating this story so from the later passages compared one would believe that Sadoc was not a Sadducee nor Baithus a Baithusian that is that neither of them were leavened with that heresie that denied the resurrection c. There was an occasion taken from the words of Antigonus misunderstood and depraved to raise such an heresy but it was not by Sadoc or Baithus for they did not understand the sense of them saith Ramban and as it appears out of the Aruch they propounded the naked words to their Disciples without any Gloss at all upon them and their Disciples again to the Disciples that followed them So that the name sect and heresie of the Sadducees does not seem to have sprung up till the second or third generation after Sadoc himself which if I mistake not is not unworthy our remark as to the Story and Chronology There was a time when I believed and who believes it not being led to it by the Author of Juchasin and Maimonides that Sadoc himself was the first Author of the Sect and Heterodoxy of the Sadducees but weighing a little more strictly this matter from the allegations I have newly made out of R. Nathan and Aruch it seems to me more probable that that sect did not spring up till many years after the death of Sadoc Let us compare the times The Talmudists themselves own that story that Josephus tells us of Jaddua whom Alexander the great met and worshipped but they alter the name and say it was Simeon the just Let those endeavour to reconcile Josephus with the Talmudists about the person and the name who believe any thing of the story and thing it self but let Simeon the just and Jaddua be one and the same person as some would have it e e e e e e Vide Juchas fol. 14. 1. So then the times of Simeon the just and Alexander the great are coincident Let Antigonus Socheus who took the chair after him be contemporary with Ptolomeus Laguâ— Let Sadoc and Baithus both his Disciples be of the same age with Ptolomeus Philadelphus And so the times of at least one generation if not a second of the Disciples of Sadoc may have run out before the name of Sadducees took place If there be any truth or probability in these things we shall do well to consider them when we come to enquire upon what reasons the Sadducees received not the rest of the Books of the sacred Volume with the same authority they did those of the five Books of Moses I ask therefore first whether this was done before the Greek Version was writ You will hardly say Antigonus or indeed Sadoc his Disciple was toucht with this error He would have been a monster of a president of the Sanhedrin that should not acknowledg that distinction of the Law the Prophets and Holy writings And it would be strange if Sadoc should from his Master renounce all the other books excepting the Pentateuch The Sadducees might learn indeed from the Scribes and Pharisees themselves to give a greater share of honour to the Pentateuch than the other Books for even they did so but that they should reject them so at least as not to read them in their Synagogues there was some other thing that must have moved them to it When I take notice of this passage f f f f f f Massech Soph. cap. 1. that five of the Elders translated the Law into Greek for Ptolomy and that in Josephus g g g g g g â—â—tiqu lib. 1. cap. â— that the Law only was translated and both these before so much as the name or sect of the Sadducees were known in the world I begin to suspect the Sadducees especially the Samaritans might have drawn something from this example At least if that be true that is related by Aristeas that he was under an Anathema that should add any thing to or alter any thing in that Version When the Sadducees therefore would be separating into a Sect having imbibed that heresie that there is no resurrection and wrested the words of Antigonus into such a sense it is less wonder if they would admit of none but the Books of Moses only because there was nothing plainly occured in them that contradicted their error and further because those antients of great name having rendred those five Books only into Greek seem to have consigned no other for Books of a divine stamp I do not at all think that all the Sadducees did follow that Version but I suspect that the Samaritans took something from thence into their own text It is said by some in defence of the Greek Version that in many things it agrees with the Hebrew Text of the Samaritans as if that Text were purer than our Hebrew and that the Greek Interpreters followed that Text. They do indeed agree often but if I should say that the Samaritan Text in those places or in some of them hath followed the Greek Version and not the Greek Version the Samaritan Text I presume I should not be easily consuted Shall I give you one or two agreements in the very beginning of the Pentateuch In Gen. II. 2. the Hebrew Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For God ended his work on the Seventh day But the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God finished his work on the sixth day The Samaritan
〈◊〉 〈◊〉 〈◊〉 Every Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Wise men of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Scribes of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Governors of it These words are recited with some variation elsewhere g g g g g g Avodah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Wise man who taught others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scribe Any learned many as distinguished from the common people and especially any Father of the Traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Disputer or Propounder of questions he that preached and interpreted the Law more profoundly VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Wisdom of God the world by wisdom knew not God THAT is the World in its Divinity could not by its wisdom know God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wisdom of God is not to be understood that wisdom which had God for its author but that had God for its object and is to be rendred Wisdom about God There was among the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom about natural things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom about God that is Divinity But the World in its Divinity could not by wisdom know God CHAP. II. VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Wisdom not of this World THE Apostle mentions a fourfold Wisdom I. Heathen Wisdom or that of the Philosophers Chap. I. 22. which was commonly called among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grecian Wisdom Which was so undervalued by them that they joyned these two under the same curse Cursed is he that breeds hogs and cursed is he who teacheth his son Grecian Wisdom a a a a a a Bava Kâ—ma fol. 82. 2. II. Jewish Wisdom that of the Scribes and Pharisees who crucified Christ vers 8. III. The Wisdom of the Gospel vers 7. IV. The Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this World distinguished as it seems from the rest where This World is to be taken in that sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as it is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come And he speaks of the last and highest Wisdom which who is there that could obtain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this World before the revelation of the Gospel in the coming of Christ which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The World to come And this is that the Apostle does namely to shew that the highest yea the soundest Wisdom of the Ages before going was not in any manner to be compared with the brightness of the Evangelick Wisdom VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which eye hath not seen c. R. b b b b b b Bab. Sanhedr fol. 99. 1. Chaia bar Abba saith R. Jochanan saith All the Prophets prophesied not but of the days of the Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as to the world to come eye hath not seen O God besides thee c. These words are repeated elsewhere c c c c c c Schabb. f. 63. 1 upon another occasion Where the Gloss The eyes of the Prophets could not see these things You see here the Rabbin distinguishes between the Days of Messiah and the World to come which is sometimes done by others but they are very commonly confounded And you see upon what reason yea upon what necessity he was driven to this distinction namely that he supposed somethings laid up for those that waited for God which the eyes of the Prophets never saw But saith he the Prophets saw the good things of the days of the Messiah therefore they are laid up for the world to come after the days of the Messiah Rabbin learn from Paul that the revelation under the Gospel is far more bright than the Prophets ever attained to CHAP. III. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As unto babes THE Hebrews would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children from a word that signifies to give suck Hence that saying is very common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children in School d d d d d d Chetub fol. 50. 1. Rabh said to Rabh Samuel bar Shillah the Schoolmaster Take a child of six years of age and give him food as you would do an Ox. The Gloss is Feed him with the Law as you feed an Ox which you fatten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a man deal gently with his son to his twelfth year The Gloss there If he refuse to learn let him deal gently with him and with fair words c. VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wood hay stubble THAT the Apostle is speaking of Doctrines is plain by the Context I. He supposeth these builders although they built not so well yet to have set themselves upon that work with no ill mind vers 15. He himself shall be saved II. By the several kinds of these things Gold Silver Wood Hay Stubble we may understand not only the different manner of teaching but even the different kinds of Doctrines taught For if they had all propounded the same Truth and Doctrine it had been no great matter if they had not all declared it in the same manner But while some produce Gold Silver Wood precious pure sound Doctrine others bring Hay Stubble Doctrine that is vile trifling and of no value or solidity the very Doctrines were different and some were such as could endure the trial of the fire and others which could not III. There were some who scattered grains of Judaism among the people but this they did not as professedly opposing the Gospel but out of ignorance and because they did not as yet sufficiently understand the simplicity of the Gospel Paul calls these and such like Doctrines Hay and Stubble to be consumed by fire Yet while they in the mean time who had taught such things might escape because they opposed not the Truth out of malice but out of ignorance had broached Falshood VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the day shall declare it because it is revealed by fire TWO things shall discover every mans work The Day and The Fire Both which you may not understand amiss of the Word of God manifesting and proving all things For the light of the Gospel is very frequently called the Day and the Law of God called Fire Deut. XXXIII 2. But I had rather in this place understand by the Day the day of the Lord that was shortly coming and by Fire the fire of Divine indignation to be poured out upon the Jewish Nation And I am the more inclined to this interpretation because there is so frequent remembrance of that Day and Fire in the Holy Scriptures When therefore there were some who built Judaism upon the Gospel foundation and that out of unskilfulness and ignorance of the simplicity of the Gospel for of such the Apostle here speaks he foretels
And now let us briefly weigh what things are said on the contrary side CHAP. X. What things are objected for the Affirmative I. FIRST That passage is objected a a a a a a Hieros Sotah cap. 7. R. Levi went to Cesarea and hearing them read the Lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schma Deut. VI. in Greek would hinder them R. Jose observing it was angry saying He that cannot read in Hebrew shall he not read at all Yea let a man read in any Tongue which he understands and knows and so satisfie his Duty So the words are rendred by a very learned Man But the Gemara treats not of reading the Law in the Synagogues but concerning the repeating of the passages of the Phylacteries among which the first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear O Israel Deut. VI. Therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be rendred reading but repeating In which sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs very frequently in the Masters As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Bab. Megill fol. 17. 1. She recites the book of Ester by her mouth that is without book And c c c c c c Biccurim fol. 86. 1. Heretofore every one that could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recite that passage used in offering the first fruits Deut. XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recited And he that could not recite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they taught him to recite or they recited for him II. That example and story is urged concerning reading the Law and the Prophets in the Synagogue of Antioch of Pisidia Act. XIII 15. To which there is no need to answer any thing else but that it begs the Question III. That also of Tertullian is added d d d d d d Apoleget cap. 18. Sed Judaei palam lectitant Vectigalis libertas vulgo auditur or aditur singulis Sabbatis But the Jews also read openly the liberty of the Tax is heard or gone unto every Sabbath day I answer Be it granted that Tertullian speaks of the Greek Version which is not so very evident that which was done under Severus doth not conclude the same thing done in the times of the Apostles but especially when Severus was according to the sense of his name very severe towards the Jews as Baronius teacheth and Spartianus long before him Under whom Sabbaths could not be kept by the Jews but under a Tax And be it granted that the Greek Version was read then by them at Rome as the Glosser upon Tertullian describes the scene of the affair that was also under a Tax not by the choise of the people but by pure compulsion IV. That of Justin Martyr is produced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Orâ—â— Pâ—ranâ—â— ad Graecos But if any say that these books belong not to us but the Jews and therefore they are to this day preserved in their Synagogues And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. f f f f f f Apolog. â— The books remained even among the Egyptians hitherto and are every where among all the Jews who reading them understand them not V. But that is instead of all that Philo and Josephus follow the Greek Version and that which is still greater the holy Pen-men do follow it in the New Testament in their allegations taken out of the Old Therefore without doubt say they that Version was frequent and common in the Synagogues and in the hands of men and without doubt of the highest authority among the Jews yea as it seemeth of divine These are the arguments which are of the greatest weight on that side That I may therefore answer together to all let us expatiate a little in this enquiry CHAP. XI By what Authors and Counsils it might probably be that that Greek Version came forth which obtains under the Name of the Seventy I. IT was made and published without doubt not for the sake of the Jews but of the Heathen We have Josephus a witness here in his story of the Seventy granting him to be true in that relation what moved Ptolomey so greedily to desire the Version to purchase so small a Volume at such vast expenses Was it Religion Or a desire of adorning his Library By that paint does Josephus colour the business but reason will dictate a third cause and that far more likely For both the Jewish and Heathen Writers teach that Egypt at that time was filled with an infinite multitude of Jews and what could a prudent King and that took care of himself and his Kingdom do else than look into the manners and institutions of that Nation whether they consisted with the peace and security of his Kingdom since that people was contrary to the manners and Laws of all other Nations When therefore he could neither examine nor understand their Law which comprized their whole Religion Polity and Occonomy being writ in Hebrew it was necessary for him to provide to have it translated into their Vulgar Tongue Hence arose the Version of the five Elders as we may well suppose and lest some fraud or collusion might creep in the assembling of the Seventy two Elders was occasioned hence also And does it not favour of some suspicion that he assembled them being altogether ignorant what they were to do For let reason tell us why we should not rather give credit to the Talmudists writing for their own Country-men than to Josephus writing for the Heathen And if there be any truth in that relation that when he had gathered them together he shut them up by themselves in so many chambers that still increaseth the same suspicion II. Let it be yielded that they turned it into Greek which as we have seen is doubtful yet the speech in the Gemarists is only concerning the Books of Moses and concerning the Law only in Josephus Who therefore Translated the rest of the Books of the Holy Volume It is without an Author perhaps should we say the Jerusalem Sanhedrin but not without reason For III. The Jews wheresoever dispersed through out the World and they in very many Regions infinite in their numbers made it their earnest request that they might live and be governed by their own Laws and indeed they would live by none but their own But what Prince would grant this being altogether ignorant what those Laws were They saw their manners and rites were contrary to all other Nations it was needful also to see whether they were not contrary to the peace of their Kingdoms That very jealousie could not but require the Version of those Laws into the common Language and to force it also from them how unwilling soever they might be The great Sanhedrin therefore could not consult better and more wisely for the safty and security and religion of the whole Nation than by turning their Holy Books into the Greek Language that all might know what it was that they professed They could
virulency and multitudes of those that had embraced it apostatizing from it and becoming its bitter enemies This double fruit of gall and wormwood proceeded from one and the same root of bitterness viz. Their doting upon Judaism the word taken in a Civil sence as they accounted it a privilegial excellence to be a Jew or in a Religious sence as they expected to be justified by their Judaical works So that the very season and present juncture of affairs might very well give occasion unto the Apostle to handle the two Themes that faced these two great delusions so copiously in this Epistle above all other places viz. The casting off the Jews and coming in of the Gentiles to decry their boasting of being Jews and Justification by Faith to face their dangerous principle of Justification by their Works How he prosecutes his Discourse upon the point of Justification by Faith from the beginning of his Epistle hither any one may see plainly first confuting the opinion concerning Justification by Works and then proving that it is by Faith As to the former in Chap. I. he speaks of the works of the Heathen most abominable and clean contrary to justifying in Chap. II. of the works of the Jews most failing and infinitely short of justifying and yet concludes as to the second head he handles that the Believers of the one Nation and the other are justified Chap. III. 30. as well the circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith and not by works as the uncircumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith though it had been of so contrary works In Chap. IV. he instanceth in Abraham as serving to both his purposes shewing that he was not justified by his Works but by believing and that the rather because it was a common opinion and saying among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Abraham performed all the Law to a little and consequently that he was justified by that performance He sheweth that he believed and was justified by his faith before he received circumcision in which they placed so much of justification and that he received Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seal of the righteousness of faith which he had being yet uncircumcised and a seal of the righteousness of faith which should be in the uncircumcision or Gentiles that should come to believe as those words will also bear that he might be the Father of all that believe though they be not circumcised that righteousness might be imputed to them also vers 11. In this verse before as he begins to apply the Doctrine he had cleared and the word Therefore infers no less Upon which I shall not insist to examine whether by it he infers only the first clause of the Text as proved already That Justification is by Faith or the second also as proved likewise or now added to be proved That being Justified by Faith we have peace with God Nor shall I insist upon the connexion but take the words as they lie singly before us and methinks they are as Ephraim and Manasseh before Jacob both clauses so excellent that we may be at a stand on which to lay the right hand so great the mystery of Justification and so incomparable the happiness of having Peace that on which shall we fix to discourse in this hour I may not pass the former but in a word or two by the way hint something of the great mystery of Justification I. It is a mystery and wonder that I may say with that Apostle even the Angels desire to look into and that men have cause with amazement to look upon that ever a sinful wretch a condemned person should be justified before God But so it was in the Law he that was unclean with the deepest died legal uncleanness that could be if purified with the Purification of the Sanctuary he became clean II. It is a mystery that a sinner should be justified and yet whiles he lives in this world he is sinful still But so likewise it was in the Law the Leper was cleansed yet he was a Leper still Levit. XIII 13. In a case there mentioned the Priest was to pronounce him clean His condition was changed as to his restoring to the publick Worship and to the Congregation but his inherent distemper was not wholly removed III. It is a mystery that a sinner should be justified by Gods justice the property of which is to condemn sin and to punish sinners For we are justified not only by the grace and mercy of God but by the very justice of God And methinks the very word Justification speaks no less I am sure the Apostle speaks so in Chap. I. 17. For therein is the righteousness of God revealed from faith to faith In the Law was revealed the righteousness or justice of God condemning and in the Gospel the righteousness or justice of God justifying IV. It is a mystery that mans believing should justifie it being an Act of man and so infinitely unadaequate to Gods justifying But as in the Law he that would have his attonement made at the Altar and have his acceptance there must of necessity take the Priest in his thoughts and in his way to do it for him so Faith doth inevitably include also Christ the object of believing and his merit So that you cannot define this Gospel faith but with this comprehension that it is a trusting in the grace and promise of God through Christ. V. It is a mystery that a sinner should be justified or made righteous by the righteousness of another This is strange to the ears of the Jews who expected to be justified every one by his own righteousness Whereas they might have learned at the Temple that even the holiest things there were not holy of themselves but made holy by something else the Sacrifice by the Altar the Priest by his garments And this is that Faith that the Apostle speaks of in the place mentioned before The righteousness of God revealed from Faith to Faith I. Rom. 17. i. e. a righteousness beyond that that the Jew expected by Faith in God who immediately trusted in God upon the account of his own righteousness whereas This is a Faith or trusting in God upon the righteousness of Christ. VI. It is a mystery that whereas Faith is not the same for degree and measure in all that believe yet justification is the same in all that believe though their belief be in different measures and degrees So once in the Wilderness all gathered not Manna in the same measure yet when all came to measure they had all alike none above an Omer none under Sanctification indeed receiveth magis minus and one hath a greater degree or less of holiness than other but Justification is not so For all are justified alike the truth of faith justifying not the measure So actual sinfulness recipit magis minus and so some are greater sinners some less but origine sui 't is not so
upon all that believed but upon the believing Gentiles most especially both because of the multitude that were justified and men that before had been so far from righteousness You may see a picture of what is intended in this Text in the fourth of the Revelation where there is a scheme of this new World that our Apostle speaketh of from the promise in the Prophet There is a scene fashioned of Christ sitting in the midst of the Gospel Church platformed according to the form of Gods dwelling in the midst of the people of Israel in his Tabernacle and upon the mercy seat His throne is said to be in Heaven in the second verse but it means in his Church for so Heaven is taken in most places in the Revelation And observe before his Throne in Heaven is a Sea of glass vers 6. as the molten Sea was before the Temple there is an Altar before the Throne and offering of Incense Chap. VIII 3. as there was at the Temple nay there is the Temple it self filled with smoke Chap. XV. 8. as the Tabernacle and Temple were at their Dedication About his Throne were First four living Creatures on the four sides of it as the four squadrons of Priests and Levites pitched on the four sides of the Tabernacle betwixt God and the people On the outside of them sat four and twenty Elders the representative of the whole Church as the squadrons of the people pitched on the one side of the squadron of the Priests and Levites And it is said these four and twenty Elders were clothed in white which speaks the very things we are speaking of for so doth the Holy Ghost himself explain it in the XIX Chap. vers 8. The fine linnen is the righteousness of the Saints And in Chap. VII 14. They have washed their robes and made them white in the blood of the Lamb. Strange washing washt them white in blood You would think that should make them of another colour but the whiteness that we are speaking of is the pure white of Justification and nothing can purifie to that dye but the blood of Christ. And here let me also crave your patience a little to speak to another Text of Scripture which speaketh fully to the matter we are upon but which is not so clearly rendred to its proper purpose but that it hath produced no little controversie And that is these words in Rom. IV. 11. Abraham received the sign of circumcision a seal of the righteousness of the faith which he had yet being uncircumcised Generally all Translations run in the same tenor whereas these words which he had yet are not at all in the Original as you that cannot read the Original may see by that that they are written in a different character The Greek hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbatim to be rendred thus He received the sign of circumcision a seal of the righteousness of faith in the uncircumcision And not to be understood of the righteousness of faith which Abraham had in his uncircumcision though it is true he had it but a seal of the righteousness by faith which was to be in the uncircumcision or in the believing Gentiles And that this sense is most agreeable to the intent of the Apostle in that place needs no more proof then the serious observing of the nature of his discourse from those words forward And that it is most agreeable to the end of the institution of circumcision needs no more proof than the serious observing of the story of its institution That you have in Gen. XVII where this promise is given to Abraham Thou shalt be the father of many Nations In what sense the father of many Nations the Apostle clears in the words next following those that we are upon That he might be the father of all them that believe though they be not circumcised that righteousness might be imputed to them also So that this was the Covenant that God makes with Abraham there that the uncircumcision should believe and become the sons of Abraham imbracing his faith This Covenant and promise God confirms with a double seal 1. With the change of his name from Abram to Abraham from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a high father to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father of a great multitude and 2. With the seal of Circumcision A seal of the righteousness by faith which should be in the uncircumcision or in the Gentiles that should believe Ponder the words and the context and the story of the institution of Circumcision well and you will find this to be the main aim and end of it Not a seal of the righteousness by faith which Abraham had being uncircumcised but of the righteousness by faith that the uncircumcision should have when they came to believe And it speaks the very same thing with the Text that when God should create the new Heavens and the new Earth of the Gentile Church when the Jewish should be cast off that righteousness or justification by faith should dwell and shine in it I have been something long in the explanation of the words but the necessity of the thing may plead my excuse And now they being thus explained they offer three most noble Themes for discourse before us I. Here is mention of a new World II. Of Gods Promise III. Of Justification or Righteousness And upon which of these shall I fix Any of the three would take up the time that is allotted therefore I will lay my right hand upon Ephraims head which is the youngest The word righteousness you see is last born in the Text and yet indeed the birthright is due unto it It is the first aim of our Apostle that he looketh at and the other two are but appendices to it in his aim Follow his eye with yours and see where he sixeth Righteousness is the thing he looketh after the new Heavens and the new Earth are the state and place where he looketh for it and the promise is the prospective through which he looked at it I shall therefore pitch upon that as the main subject of the Text and from the eye of the Apostle so intent upon it Observe How desirable a thing to be looked after righteousness is as it speaks justification Me thinks Peter speaks here concerning this righteousness much like the tenour that the Psalmist doth concerning God in Psal. LXXIII 25. Their is nothing in the new Heaven but thee and nothing in the new Earth that I look after besides thee His brother Paul is of the same mind and song Phil. III. 8 9. I do count all things but dung that I may win Christ. And be found in him not having mine own righteousness which is of the Law but the righteousness which is of God by faith Offer him as Satan once did to our Saviour and try him with haec omnia tibi dabo Paul choose through all the World what thou wilt have honours riches pleasures profits
such a day and such a Judgment and such a Judge and you and you and you then Men and Brethren what have we to do Let me first propose this supposal Suppose this very day were the day that God hath appointed to Judge all the World and that this Assise of our County should be turned into the universal Assises of all the World Suppose that instead of the sounding of the High Sheriffâ— trumpets we should have the great trump sound and call Arise ye dead and away you living and come to Judgment Art thou prepared to meet thy God O Israel Art thou prepared to meet that Judgment O Israel How many or rather how few of us are able to say My heart is ready my heart is ready come Lord Jesus come and welcom Such a call will undoubtedly once come and we cannot tell how soon and when it comes it will not be at that lenity that Festus used with Paul Wilt thou go up to Jerusalem and be judged before me of these things but For all these things God will bring thee to Judgment whether thou wilt or no. Oh! what shrugging and unwillingness and drawing back would there be with too many Oh! a little more time a little more respite a little more space of repentance and making ready No Time must be no more no way else but thou must away and go to judgment How wholesom therefore is that Counsel and oh that there were such a heart in this people as to take the lesson out II Pet. III. 11 14. Seeing then that all these things shall be dissolved what manner of persons ought ye to be in all holy conversation and godliness And seeing beloved that ye look for such things be diligent that ye may be found of him in peace without spot and blameless How large a discourse might be made for the setting on of this exhortation from the several particulars in the Text that the day is certainly appointed that the Judgment will be of all the world that it will be in righteousness that it will be by Christ. Another hour would be too little a whole day would be little enough and the meditation of it may well take up our whole lives The same Apostle that speaks the words here hath epitomized them all into two words in the place I cited before Heb. VI. 2. Eternal Judgment Bonarges two was of thunder Judgment and that Eternal words of a dreadful sound and yet I know not a fitter motto to be written over all our occasions Eternal Judgment a very fit sentence to be written over a bench of Judgment over a Jury's chamber door in all our chambers over all our doors in all our hearts that looking upon and remembring always Eterternal Judgment we may learn righteousness Every Assise is a picture in little of this great Assise that is to be of all the World And that that draweth the truest lineaments of it and most to life is Righteous and impartial dealing I say Righteous and impartial dealing rather than Righteous and impartial Judging because there may be Righteous and impartial judging where there is unrighteous and partial dealing You will say this is a paradox or rather a contradiction and you will say the like or rather much more if I should say That there may be righteous Judging when there is not righteous Judgment and yet if you weigh these things in your thoughts you will find that they are the words of Truth and soberness A worthy upright good Judge he judgeth according to the evidence that is given in and the testimony that is laid before him here his Judging is right and righteous because he judgeth according to his Conscience and according to his evidence but it proves that the evidence was false and the testimony deceiving here the Judgment is not right because not according to the very truth of the case although the judging of the Judge be righteous because according to his Conscience and sincerity of his heart And herein indeed our Assises seem short of picturing the great Assise to the full proportion as the thing signifying commonly comes short of the thing signified because there can be no surprizal of the Judge Eternal by any false information here the best and wisest Judge may be so surprized And so was once as good and as wise a Judge as any we have upon record and that was David being deceived by the false information of wretched Ziba to pass a most unjust sentence against innocent Mephibosheth and to give away all his land to the cheating informer Therefore if I should apply my self to give direction to those that have to do in this great business that lies before you I should not be so arrogant as to offer to do it to you my Honoured Lords who know your works far better than my self No I shall not so much as offer to give you a caution that you be not surprized by false information your own wisdom and grave prudence prevents all need of such exhortation I should rather apply my self to Witnesses and Juries which it may be are not many of them here to admonish them to deal in the fear of the Lord and in remembrance of the Eternal Judgment that they go not about to deceive the Lords and the Kings Vicegerents by any false colours or dissimulation that they bring not double and redoubled guilt upon their own heads that there be no coseâ—ing Ziba among them that for base or by ends of their own shall go about to wrong an innocent Mephibosheth or to abuse a good David by fair but false suggestions to induce him to do contrary to right and equity A SERMON PREACHED AT HERTFORD Assise August 6. 1669. S. JOHN XVIII 31. Then Pilate said unto them Take ye him and Iudge him according to your Law The Iews therefore said unto him it is not lawful for us to put any man to death A Strange Assise is the Evangelist recording in his story here the Judge of all the World judged and condemned and he before whose tribunal all sinners must once stand standing and falling before a sinful tribunal such a person sentenced such injustice in that sentence that the World never did never must see its parallel But who is he and where is he that durst presume in his heart to do such a thing As Ahasuerus once in a far lesser matter And the answer may be given in the words of Esther that immediately follow the name only changed The adversary and the enemy is this wicked Pilate The adversaries and the enemies are these wicked Jews whom you have discoursing in the words of the Text and whom you have acting all along this Tragedy Whose persons Logical method calls upon us first to consider and then to consider of their words and discourse Pilate said and the Jews answered Persons if you look wistly upon them you may see more than their bare persons For you may read the Roman power and
II. Concerning this great Judges judging all the World at the last day I shall but offer to you that Prospect Rev. XX. 12. I saw a great white throne and him that sat on it from whose face the Earth and Heaven fled away and there was no place found for them And I saw the dead small and great stand before God and they were judged Heaven and Earth fled away before God but no fleeing for small and great but they must be judged Heaven and Earth that were in being are dissolved and gone but the dead small and great that were not in being are brought into being that they may be brought to judgment And so Chap. VI. 14. Heaven departs as a scroll that is rolled up together and every mountain and Island is removed out of his place But in the next verse there is a World of wretches that would fain be gon too but it will not be would fain be hid fince they cannot go but that will not be neither That say to the rocks fall on us and hide us from the face of him that sitteth upon the throne and from the wrath of the Lamb. For the great day of his wrath is come and who shall be able to stand II. Now what assurances or earnests as I may call them hath God given of this that II. he will Judge all the World which is the second thing I mentioned I might mention divers The Apostle makes the destruction of the World by water and Sodome by fire to be such 2 Pet. II. 9. Another Apostle makes the raising him from the dead that is to be Judge to be such assurance Act. XVII 31. But I only name three more That he hath set up Judicatures in the World That he hath set up a Judicature in every mans soul. And that he hath given his Law and Word by which men must be judged I. Are not the Tribunals and Judicatures that he hath set up in the World evidence and assurance given that he will Judge the World Magistracy whose image and superscription doth it carry The great Caesars the great Magistrate of Heaven and Earth And if that deal in matters that concern the body may we not read in it that he that ordained it will dispose both of bodies and souls Take to thoughts that of the Apostle 1 Cor. VI. 2. Know ye not that the Saints shall judge the World i. e. That a Christian Magistracy shall judge among men And Know ye not that we shall judge Angels i. e. That a Christian Ministry shall judge against Devils Weigh the words seriously and I believe you will find them to rise to this sence And then know you not that the ultimate judging of Men and Devils must rest in him that instituted Magistracy and Ministry both I said you are Gods for in your function you carry his representation and character but I said he is much more God that ordained you Gods and he much more Magistrate and Judge that ordained you Magistrates and Judges In you Judgment is drawn in little in him it is in full proportion Filia exscripsit Patrem as he of old of a good daughter that she had copied out a good father Your function hath copied out Divine Authority but yours is but a Copy the original incomparably fairer II. Is not the Judicature that God hath set up in every mans soul an undoubted assurance of Gods judging of all When a very proper definition of Conscience is That it is Praejudicium judicii a foretaste a preface to the judgment to come doth it not give assurance of the judgment to come And that to every soul when there is a conscience in every soul. That as our Saviour when the Jews ask him what appearance was there of the Kingdom of Heaven gives them this answer The Kingdom of Heaven is with in you as some read it so if any one ask what proof and assurance is within you Ask Felix also Act. XXIV 25. As Paul reasoned of righteousness temperance and judgment to come Felix trembled And how comes a Roman valour to be so shaken at the word of a poor Jew A great Judge trembling at the words of his prisoner He had that within him that gave testimony to every word that Paul spake that it was true A strange thing to him as well as a dreadful to hear of the Judgment to come in manner as the Divine Orator set it out But there was that within him that could not but assent to the truth of all he spake III. Gods very giving of his Law to the World is an assurance abundant that he will once judge the World Let me draw your thoughts to the foot of mount Sinai to stand with Israel there while the Law is giving Do you not see the dreadful terror in which it is given fire and smoke and earth-quake and sound of trumpet And do you think that the great Lawgiver that comes in such dread to give it will never come to demand an account of it how men have dealt with it Must those Words be scattered in the Air and God never take more care or account of them And let me lead your eyes to mount Calvary and there let them observe the great God sealing his Covenant and Gospel in the blood of his own Son See Christ bleeding there hands feet and heart bleeding out his last drop of blood to confirm and seal that Truth and Gospel that he had preached to the World And will God and Christ never take account how men use the Gospel that as I may say cost so dear engrossing This very thing is an undoubled assurance that God will Judge all the World because he cannot but call men to account how they have demeaned themselves to his Law and revealed will As sure as a Law and a Gospel have been given so sure a judgment to come to inquire what usage Law and Gospel have found among men and a reward accordingly The Jews in their writings do oft bring in the Law complaining to God of injuries done to her by such and such persons and begging that he would do her right Hath a despised Law a contemned Gospel a scorned Word of God no cry in the ears of the Lord of Sabaoth and hath the Lord no care to plead their cause Are they only to cry to men and if men abuse them have they no cry to God And hath the despised blood of Christ and trodden under foot no cry to God I cannot but remember the Talmudish story about Zacharies blood that was shed betwixt the Temple and the Altar that no rains no pains no water could wash it off the pavement of the Temple but still and still it was bubbling there and would never be quiet till execution of judgment quieted it the King of Babylon slaying near an hundred thousand persons in the same place The application is easie The judgment of wicked men lingreth not and their damnation slumbreth not 2
distinction is taught by phrases that speak both parties viz. them that profess and them that do not and sometimes by a single word that speaks them that profess only I will mention these few 1. 1 Cor. VII 12 13. But to the rest speak I not the Lord. If any brother hath a wife that believeth not and she be pleased to dwell with him let him not put her away And the woman which hath an husband which believeth not and if he be pleased to dwell with her let her not leave him Brother in opposition to unbeliever The Apostle here starts the point of Christians married with infidels whether they should divorse because of Religion and what rank their Children were in To the rest speak I not the Lord. He spake not without the Lord but he means that there was not a Text for this case in the Law See vers 10. And unto the married I command yet not I but the Lord. Let not the wife depart from her husband And see Chap. IX 8. Say I these things as a man or saith not the Law the same also If any brother i. e. Christian. See 1 Cor. V. 11. If any man that is called a brother be a Fornicator or Covetous c. whereby Brother is plainly meant a Christian. A wife that believeth not viz. a Pagan And so along The same case is handled 2 Cor. VI. 15. What concord hath Christ with Belial and what part hath he that believeth with an Infidel There Believer and Infidel are opposed Believer here is as large as professor in opposition to Jew or Pagan 2. Those Phrases Within and Without 1 Cor. V. 12. What have I to do to judge them that are without do not ye judge them that are within It is a Jewish phrase and they straiten the sence that take those that are without to be meant of Christians In one word sometime Believer alone the opposite not named Act. II. 44. And all that believed were together and had all things common And here whole families children and all are understood Sometime Disciples and Christians Act. XI 26. The Disciples were called Christians first at Antioch In this sence Church most commonly is taken viz. for the Professors of Christ in opposition to Jews and Pagans that professed him not XVI Matth. 18. Thou art Peter and upon this Rock I will build my Church Which is meant of the Church of the Gentiles in general So III. Ephes. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God So by Saints are meant nothing else but Professors of Christian Religion 1 Cor. VI. 1 2. Dare any of you having a matter against another go to Law befare the unjust and not before the Saints Do ye not know that the Saints shall Judge the World And VII Chap. 14. For the unbelieving husband is sanctified by the wife and the unbelieving wife is sanctified by the husband else were their children unclean but now are they holy Now are they Saints answering to the usual Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Sanctitate Here is a study for a young Divine to be setled in the sense of these words There are great divisions and great misconstruction of one another from mistake of these things II. That God hath appointed Sacraments as external and visible marks whereby to sign out this distinction Badges of Homage as in the Text Disciple all Nations baptizing them So under the Law Circumcision served for that end to be a mark of a Jew and therefore the Heathen are called uncircumcised And when some of the circumcised seed degenerated that they wanted that mark to distinguish them then God ordained the Passover So under the Gospel Baptism is the Mark as in the Text. Children are baptized that there may be none in our families that bear not the badge of Homage Christ ordained it for this end to badge out the owning of his Power and to introduce into the Profession of him III. Gal. 27. For as many of you as have been baptized into Christ have put on Christ. See Joh. III. 5. Jesus answered Verily verily I say unto thee Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God Speech is there had of Christs Kingdom of Heaven upon Earth or the state under Christ. See vers 2 3. Nicodemus came to Jesus by night and said unto him Rabbi we know thou art a teacher come from God for no man can do these miracles that thou dost except God be with him Jesus answered and said unto him Verily verily I say unto thee Except a man be born again he cannot see the Kingdom of God Where mark how Christs answer suits He observed in Nicodemus words signifying that he thought he saw the dawning of the Kingdom of Heaven and now it was that the Jews thought it would come upon them and this further confirmed him that Christ was the Messias To this therefore Christ answers and intimates to Nicodemus to be baptized Why would Christ himself be baptized Because he would own the proper way of introduction into the Gospel which he was now to preach So the Lords Supper is a badge of this distinction See 1 Cor. X. 14 16. Wherefore my dearly beloved flee from Idolatry The cup of blessing which we bless is it not the communion of the blood of Christ the bread which we break is it not the communion of the body of Christ As much as if he should have said because we have the Sacrament of the Communion of the body and blood of Christ therefore avoid Idolatry It is the badge of those that profess Christ in opposition to Heathenism I might speak how the word Sacrament speaks such distinction but that is well enough known III. As Baptism hath several coordinate ends so all or most of them are suitable to that that we are speaking of viz. introducing into the Profession of Christ. Both Sacraments have several ends therefore it is proper in the dispute now about them to consider whether it is fit to apply them to one only end 1. Baptism hath a doctrinal end It is a visible word Loquitur Deus ut videas As it is a visible sign so a visible doctrine As God speaks in Jer. II. 31. O generation see ye the Word of the Lord. The Lord to come home to our capacity brings divine things to our eyes 1 Joh. I. 1. That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon Thus Baptism when we see it administred reads the doctrine of our natural defilement and purging from it Ezek. XXXVI 25. is so understood Then will I sprinkle clean water upon you and ye shall be clean from all your filthiness and from all your Idols will I cleanse you So circumcision in the member of generation shewed a check to our
blessed for ever So that the great Angel Christ at the giving of the Law was the speaker and all the created Angels his silent Attendants And this Observation might be useful in some points of Divinity that Christ gave the Law as well as he gave the Gospel But Thirdly The Prophets and Ministers in Scripture phrase are usually called Angels Do I need to give instance Eccles. V. 6. Suffer not thy mouth to cause thy flesh to sin neither say before the Angel or Minister at the Temple that it is an error Mal. II. 7. The Priests lips should keep knowledge and they should seek the Law at his mouth for he is the Messenger or Angel of the Lord of Hosts And Chap. III. 1. Behold I send my Angel i. e. my messenger before thy face And to spare more you remember that in Revel I. ult The seven stars are the Angels or Ministers of the seven Churches So that the words before us may be reduced to this sense Ye received the Law by the disposition preaching and explaining of the Prophets and Ministers and have not kept it And to this sense speaks that Heb. II. 2. For if the word spoken by Angels that is Gods messengers the Prophets were stedfast and every transgression and disobedience received a just recompence of reward How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord. That is If the word in the mouth of the Prophets might not be transgressed but there was a just recompence of reward paid to the transgressor much more he must be paid that neglects the Salvation spoken by the Lord Christ. And to the like sense may that be taken in Gal. III. 19. The Law was added because of transgression being ordained disposed of preached by Angels i. e. Prophets and Ministers in the hand of a Mediator And this sense of Angels in the Text agrees very well with the words of Steven a little before Your Fathers persecuted and killed the Prophets the Lords Angels or Messengers and ye have received the Law by such Angels or Ministers but have not kept it For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Angel in the Greek Tongue signifies any messenger among men as frequently as it does the Angels in Heaven And so taking all these constructions together the words do fairly lead us to consider what cause or reason God hath given men to keep his Law and Commandments but men will not keep them Some have written large and excellent Discourses concerning the equity and reasonableness of Christian Religion And how large a discourse might be made upon this particular in our Religion How it is agreeable to all the reason in the World to obey and keep Gods Commandments which he hath given The Socinian requires a natural reason for what is supernatural or else he must not believe it Because it cannot be demonstrated in Logick Philosophy Mathematicks how three should be one and one should be three therefore we must not believe that there are three Persons in the Trinity and but one God But the wiser and more solid discourse would be rather to shew a reason why we are to believe such a thing than to seek a reason why or how such a thing is For there may be a plain reason to believe an article of Faith the reason of which thing reason cannot fathom So it may be but a sawcy wild inquiry what reason God had to give such and such particular commands But it may be a pious and humble inquiry to search what reason we have to keep his Commandments now he hath given them I. And the first reason we meet withal in all regular method and order is because he hath given them therefore we should keep them Ye received the Law by the disposition of Angels therefore ye should have kept it The Command in it self does not only challenge our obedience of it but the very giving of it does also challenge it There is a bond in the giving as well as a bond in the Command it self viz. a bond of love and mercy that would impart his Will and Commands David in Psal. CXLVII ult accounts it an incomparable mercy that Israel had above other Nations That God made his Law known to Jacob and his statutes to Israel And dealt not so with any Nation besides neither had they knowledge of his Law And God himself instituted the Feast of Pentecost at that just time of the year when the Law was given that they might celebrate the Memorial of that great mercy as he had instituted the Feast of the Passover at that just time of the year when they were delivered out of Egypt that they might commemorate the memory of that mercy He would have them to own the giving of the Law an equal mercy with their delivery out of bondage And what was the treasure of the Ark or the precious things that were laid up there The two Tables and Pot of Manna The Pot of Manna that minded them of the merciful and miraculous food wherewithal the Lord fed their bodies and the two Tables which minded them of the divine and heavenly food of their Souls that Man liveth not by bread only but by every word that proceedeth out of the mouth of God That passage is worthy a great deal of meditation Luke XII 47 48. He that knew his Masters will and did it not shall be beaten with many stripes But he that knew it not and committed things worthy of stripes shall be beaten with a few stripes Now whether do you think it better to know our Masters will or not to know it To have God to impart his Commands to us or not to impart them Herein it might seem better not to know his Commands because it we keep them not not knowing them there will follow the fewer stripes but the more if we know them and break them But this weighs the ballance down on the other side that it is impossible to avoid stripes if there be not the knowledge of Gods Commands it is possible to avoid them if there be knowledge More stripes indeed will be added if we keep them not but if we keep them no stripes at all If we should dispute this question whether God shewed more mercy in giving his Law and Commandments or in giving the Gospel and promises This might make some stand about the determination because though the promises are given of an infinite mercy yet there is no possibility of coming up to the attaining of the promises but in the way of the Commandments In the Promises God shews that he would do good to us and save us and in the Commandments he shews that he would have us to do good to our selves and save our selves Say not therefore that it was any severity in God to lay any such binding Commandments upon men acknowledge it mercy that he would make known his Will and Commandments to thee Wouldst thou
ye are of the murtherer Secondly The first man dying was Christ in figure as the first death that of Sacrifice was Christ in figure also The Jews say that when Cain killed his Brother he made wounds in his hands and feet Thirdly That Cain who was first born into the world should so miscarry So the first estate of Man miscarried Eve hoped well of him when she named him Cain saying I have gotten a man from the Lord or a man the Lord. But the first born miscarried And so Esau the first born lost his birth-right But to return to our subject He slew his Brother We may cry Murther Murther with a witness If it had been a stranger that had been slain or an enemy or one that had been too many in the world but a Brother an only Brother the only man in the world this vastly aggravates the crime Fratricide is horrid this without parallel or possibility of parallel It is justly said that he was of that Wicked one Else this story would have choaked all belief How think you was Adam amazed when he heard it but when he resolved it thus he is of him that murthered mankind this ceased his wonder From hence I raise this Doctrine How much devilishness can the Devil infuse into Mans Nature This story is set first after the Fall to shew how much of Devil breathed in our Nature and how far it may be enhanced to devilishness Seth was begotten in the image of Adam Cain of the Devil See against how many Divine and Humane Laws and bonds he did this Act. 1. It was besides reason There was room enough in the world for both It was not with them as it was afterwards with Lot and Abraham Gen. XIII 6. The Land was not able to bear them that they might dwell together Nor as it was after that with Jacob and Esau Chap. XXXVI 7. Their riches were more than that they might dwell together and the Land wherein they were strangers could not bear them because of their Cattel 2. It was contrary to reason 1. In that they should have been mutually helpful And 2. Why should not Abel live as well as he 3. It was contrary to Nature He was his Brother-twin with him 4. Contrary to the tender dealing of God 5. Contrary to all reason and Religion He slew him because his works were righteous As Caligula slew a man because he was a proper man But Cain was not alone I might shew as much Devilishness appearing in others as in Pharaoh Ahab Nero c. Men in all things like the Devil and Cain And the reasons of this are I. Because the Soul of Man is capable of all evil to all extremity Not only that Gen. VI. 5. that the wickedness of Man was great and that every imagination of the thoughts of his heart was only evil continually but he is capable of all manner and degrees of evil Not only that in Matth. XV. 19. Out of the heart proceed evil thoughts Murthers Adulteries Fornications Thefts false-witness Blasphemies but these to the utmost extremity That in Rom. VII 18. In me that is in my flesh dwelleth no good thing is short of the utmost extremity by far 1. The Soul is large enough to hold all evil Immensity is part of the Image of God in it desires it hath never satisfied covetuousness voluptuousness never satisfied it is a gulph that never says Enough 2. The spawn of Original Sin contains all sin in it As a spark is enough to consume all if fuelled As the Mud after the overflowing of Nilus produceth all Monsters And the Leprosie spreads all over if let alone Consider these three things of our Nature First It being contrary to God contains all evil as he all good It is a question in the Schools whether sin is contrary to Gods Nature or Will Our sinful nature is contrary to both To his Will 1 Thess. IV. 3. For this is the will of God even your sanctification To his Nature He light but we are darkness He holiness but we sin and impurity Other Creatures are not contrary to God but divers and different from him but sinful Creature is contrary Our nature as evil is contrary to the Divine Nature Our misery is not only in the loss of the Image of God but in the obtaining the contrary Image Secondly There is nothing in our nature to limit its breaking out to evil It is an untamed Heifer will bear no yoke It is like waters running downwards without bounds Nay there is that in us that breaks all bounds as the stirring of Conscience the Motions of the Spirit Education Laws all bounds but those of Grace Our principle is to please self to have our own Wills Now this consists of an hundred unsatiable gulphs to satisfie Pride Covetousness Envy Lust. Self Conjures up these Devils but there is nothing in us to conjure them down again The body breeds a disease but can master it but the Soul cannot because it is overcome with content in its disease Thirdly These distempers of our Nature are boundless in themselves No bottom no stop but Grace or Death II. Another reason how it comes to pass that there is so much Devilishness in some Mens nature is because the Devil is still urging and never saith Enough As we are ever stirring evil in our selves so he is hatching evil in us We read of some that were taken captive by him at his will 2 Tim. II. 26. But I will not insist any longer on the proof Let us consider in the next place what sins are most devilish and how men come up to them James III. 15. This wisdom descendeth not from above but is earthly sensual devilish There are degrees of sin first earthly then sensual and lastly devilish The Devil himself is without an earthly mind and without sensuality He is not covetous he offers Christ all the Kingdoms of the world Matth. IV. Nor is he lascivious They misconstrue Gen. VI. 2. that thought from thence that the Angels lay with Women Nor is he luxurious No the Devil flies at higher game to defy God and damn souls All sin bears his stamp but some his picture As namely these that follow 1. Pride and to be puffed up against God and his charge and bounds which he hath set This is the Devils peculiar sin See 1 Tim. III. 6. Not a Novice lest being lifted up with pride he fall into the condemnation of the Devil 2. Hatred and cruelty Satan is an Enemy a Murtherer Joh. VIII 44. a roaring Lion and devours them that serve him 3. Enmity against Righteousness and the ways of God See vers 10. of this Chapter His name is Satan that is an Enemy to what is good 4. Lying and falshood That appeared sufficiently in the story of the Fall And in Joh. VIII 44. He is a Lyar and the Father of it Now are not some as devilish as the Devil himself in these 1. In Pride Some will be
called Gods as Alexander Caligula Sejanus It is said of Antichrist 2 Thess. II. 4. That he opposeth and exalteth himself against all that is called God or that is worshipped so that he as God sitteth in the Temple of God shewing himself that he is God Are not thousands as proud in heart as the Devil himself as much as they can be and delight in it 2. In hatred and cruelty One would not believe that Man could be so cruel to Man but that we have the experience of it and this truth in the Text tells us the reason of it because they are of the Wicked one Men are more cruel than Beasts Beasts have been tamed but Man cannot Jam. III. 7. Every kind of Beasts and of Birds and of Serpents and things in the Sea is tamed and hath been tamed by mankind But only mankind it self is untameable Such an Example was He that wished That all Rome had but one head that he might cut it off at once Nay he in the story of China went further who actually slew six hundred thousand innocent persons 3. Do not some hate the ways of God as the Devil doth I hate Michaiah saith Ahab There were some that spake evil of the Christians only because they ran not into the same excess of riot with themselves 4. And so we may say of Lying There are Children of falshood among us To conclude all with some Uses from this Discourse I. The consideration of this may draw tears to think of the corruption of our nature so far degenerate from its excellency and end II. It may make us moum to consider what we carry within us if God leave us III. Not to think so little of Pride Envy Lying as most do For these sins are the nearest resemblances of the Devil IV. How great a work is Renovation For men to be made partakers of the Devine Nature 2 Pet. I. 4. who had so much before pertaken of the Devils V. We had need to pray that God would keep us from such mischief A SERMON PREACHED upon GENESIS IV. 15. And the Lord set a mark upon Cain Lest any finding him should kill him WE have seen Cain's sin here we see his strange reward Cain slew his Brother God will not have Cain slain How is this agreeable to that Chap. IX 6. Whoso sheddeth mans blood by man shall his blood be shed How strange this Providence Abel might have done good if he had lived Cain not yet behold this contrary Providence Abel dyes and Cain lives What would Cain wish more than this to live and be secure What would some give for such a Patent If he live What Murthers more may he commit What a discouragement may he be to Righteousness How may the eye of humane reason stand amazed at this providence We may take up that of Jeremiah Chap. XII 1. Righteous art thou O Lord when I plead with thee yet let me talk with thee of thy judgments Wherefore doth the way of the wicked prosper And the words of Habbakkuk Chap. I. 3 4. Why dost thou shew me iniquity and cause me to behold grievance For spoiling and violence are before me and there are that raise up strife and contention Therefore the Law is slacked and judgment doth never go forth for the wicked doth compass about the righteousness therefore wrong judgment proceedeth And Shall not the Judg of all the world do right Yet what Righteousness seems in this We may satisfie our selves concerning this by these considerations I. Abel was happier dying than Cain living Balaam was a parallel of Cain justfying this Numb XXIII 10. Let me dye the death of the righteous and let my last end be like his II. The Righteousness of Gods providences is not to be judged of only according to outward appearance Gods judgments are a great deep and the footsteps of them are not known III. The greatest seeming earthly prosperity may be the greatest punishment In the words we observe this That God reserved Cain to long life But how he managed it is scrupulous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he set a mark upon him Rab. Solomon saith it was a letter in his forehead Some say it was a Horn some a trembling that all might know him for a fratricide for a wretch that murthered his Brother But this one would think rather was the way to get him killed For how could all that met him know Gods mind by this mark whatever it was namely That God would not have him killed Therefore Aben Ezra understands it that God gave him a sign till he believed it viz. That God would preserve his life And so it may best be construed That God set him a sign lest c. In the fourteenth Verse Cain says Behold thou hast driven me out this day from the face of the earth and from thy face shall I be hid and I shall be a fugitive and a Vagabond in the earth and it shall come to pass that every one that findeth me shall slay me It is questioned here whether Cain begs death or declines it If he begs it God denies him if he declines it he hath his desire with a Curse Hence we gather this Doctrine That Gods letting men go on uninterrupted in their sins is the greatest punishment they can have here Doubtless Cain was loaden with punishment Suppose a Council were called what to do with Cain You would say Cut him off Gods wisdom and justice saith Let him live Long life and prosperity in it self a blessing but here a prison a curse a poison that kills with delight Consider Cain's temper and then consider him banished from the Church and from the memorials of his duty that Gods constant service would give him turned loose to his lusts and the councils of his own heart the longer he lives in this condition t is not the better but the worse for him See vers 24. Cain was avenged sevenfold It was a sore judgment when God said My Spirit shall not always strive with Man Gen. VI. 3. I will trouble them no more Hos. IV. 14. I will not punish your Daughters when they commit Whoredom It is a great question Whether is worse to be cut off in sin or to be not interrupted in it A hard choise as David's was when he said I am in a great strait For the clearing of this observe these two things I. That sometimes the long-suffering of God to the wicked is not the goodness of God to them See 1 Pet. III. 20. Which sometime were disobedient when once the long-suffering of God waited in the days of Noah while the Ark was a preparing wherein few that is eight souls were saved by water Compared with Gen. VI. 3. My spirit shall not always strive with Man God spared the Canaanites that their measure might be full Fulfil ye the measure of your Fathers saith Christ to the Jews Matth. XXIII 32. And Psal LXXIII 4. There are no bands in their death but their
all to pieces and the noblest Creature to whom God put all other Creatures in subjection was himself become like the beasts that perish the beasts that were put in subjection to him and when Satan the enemy of God as well as man had thus broke all to pieces the chief work-manship of God here the world was mar'd as soon as made And as God in six days made Heaven and Earth and all things therein so before the sixth day went out Satan had mar'd and destroyed him for whom all these things were created God therefore coming in with the promise of Christ who should destroy Satan that had destroyed all and having now created a new world of grace and brought in a second Adam the root of all were to be saved and having restored Adam that not only from his lost condition but into a better condition than he was in before as having ingrafted him and all believers into Christ a surer foundation than natural perfection which he had by Creation but had now lost then he rested as having wrought a greater work than the Creation of nature But then you will say that the first Sabbath was of Evangelical institution not of moral that then the law for keeping of it was not written in Adams heart but was of Evangelical revelation I may answer truly that it was both For though Adam had not sinned yet must he have kept the Sabbath And to this purpose it is observable that the institution of the Sabbath is mentioned Gen. II. before the fall of Adam is mentioned Gen. III. partly because the Holy Ghost would mention all the seven days of the first week together and partly to intimate to us that even in innocency there must have been a Sabbath kept a Sabbath kept if Adam had continued in innocency and in that regard the Law of it to him was Moral and written in his heart as all the Laws of piety towards God were It is said Gen. II. 15. The Lord God took the man and put him into the Garden of Eden to dress and keep it Now if Adam had continued in innocency do you think he must have been at work dressing and keeping the Garden on the Sabbath day as on the other six He had Gods own copy so laid before him of working six days and resting the seventh that he could not but see that it was laid before him for his Example But you will say All the Moral Law was written in Adams heart as soon as he was created now the Law to keep the Sabbath could not be because the Sabbath was not yet created nor come And by then the Sabbath came the Law in his heart was blurred by sin and his fall I answer The Law writ in Adams heart was not particularly every Command of the two Tables written as they were in two Tables line by line but this Law in general of piety and love toward God and of justice and love towards our neighbour And in these lay couched a Law to all particulars that concerned either to branch forth as occasion for the practice of them should arise As in our natural corruption brought in by sin there is couched every sin whatsoever too ready to bud forth when occasion is offered So in the Law in his heart of piety towards God was comprehended the practice of every thing that concerned love and piety towards God as occasion for the practice was offered Under this Law was couched a tie and Law to obey God in every thing he should command And so though the command Eat not of the forbidden fruit was a Positive and not a Moral Command yet was Adam bound to the obedience of it by virtue of the Moral Law written in his heart which tyed him to love God and to obey him in every thing he should command And so the Sabbath when it came although you look upon it as a positive command in its institution yet was it writ also in Adams heart to obey God in that Command especially when God had set him such a Copy by his own resting II. A second thing observable in that first Sabbath and which was transmitted to posterity as a Law to keep is that now it had several ends As in man there is something of the perfection of every Creature a Spirit as Angels Life as Beasts Growth as Trees a Body as Stones so the Sabbath hath something of the excellency and of the end of every Law that was or could be given There are four sorts of Laws which God hath given to men Moral Commentorative Evangelical and Typical Moral Laws are given in the Ten Commandments Commemorative Laws as the Law of the Passover to commemorate the delivery out of Egypt Pentecost to commemorate the giving of the Law Typical as Sacrifices Priesthood Purifications sprinkling of blood to signifie good things to come as the Apostle speaks and to have their accomplishing in Christ Evangelical such as repentance self-denial believing c. Now the Sabbath is partaker of all these Ends together and hath the several excellencies of all these ends included in its self And so had that first Sabbath appointed to Adam First The Moral end is to rest from labours So in this fourth Commandment six days shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt do no manner of work c. So Jer. XVII 21. Thus saith the Lord Take heed to your selves to bear no burthen on the Sabbath day nor bring it in by the gates of Jerusalem Neither bring forth a burthen out of your houses neither do you any work but hallow the Sabbath day as I commanded your fathers Oh! then I celebrate the Sabbath saith the Sabbath-breaker for I do no work but play and recreate and drink and sit still and do no work at all Friend dost thou think God ever established idleness and folly by a Law That he hallowed the Sabbath day to be a playing fooling sporting day But Christian how readest thou as a Christian The seventh day is the Sabbath of the Lord thy God not a Sabbath for thy lust and laziness And in it thou shalt do no manner of work of thine own but the work of the Lord thy God And the rest that he hath commanded is not for idleness but for piety towards God for which end he gave all the Laws of the first Table viz. to leave communion with the world and worldly things that day and to have it with God as in Esai LVIII 13 14. If thou turn away thy foot from the Sabbath from doing thy will on my holy days and call the Sabbath a delight As Moses to betake our selves to the mount of God and there to have communion with him To get into the Mount above the world and there to meet God and converse with him To be in the Spirit on the Lords day and not to recreate the Body but the Soul
added another end as the Sabbath was given to his peculiar people given at Sinai with all these ends and this more viz. To distinguish the Jews from all others for Gods own people See Deut. V. 15. And remember that thou wast a Servant in the land of Egypt and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arm therefore the Lord thy God commanded thee to keep the Sabbath day And so in Exod. XXIII 12. And the Sabbath is reckoned with the Jewish Festivals Col. II. 16. Let no man judge you in meat or in drink or in respect of an Holy day or of the new Moon or of the Sabbath days They were distinguished by Times from all other people But how is this Sabbath distinctive I answer 1. None in the world kept the like resting day Therefore the Jews were scoffed at by other Nations as Idle and taken advantage of on that day 2. They kept this Rest as a redeemed people Deut. V. How had they toyled in Egypt and had not the liberty of a Sabbath Now on the contrary when they were delivered out of Egypt they kept the Sabbath as a signification of their rest from their labours there And now look on the Sabbath in its Moral Commemorative Evangelical Typical and Ceremonial End Look on it in its Royal Dress with what possible it can put on as Queen Esther was drest and then view its beauty First in its Antiquity It was from the beginning as it is said of the word of God 1 Joh. I. 1. Ask after the antient paths and the Sabbath will be found to be one of them This is not of the Law but of the Fathers It is the first born of Ordinances and hath a double portion of honour due to it It was the first day of comfort in the world after Adam was adjudged to toyl and misery The Jews say of it that it is a Mediator The Consideration of these Ends of the Sabbath may serve to assoyl that controversie about the Antiquity of its Institution viz. Whether its institution was not before the giving of the Law In the Dispute about the Sabbath afoot in England some years ago there were some went so high shall I say or so low as to maintain that our Sabbath was not of Divine Institution but Ecclesiastical only not ordained by God but the Church And to make good this assertion they would perswade you that there was no Sabbath instituted before the giving of the Law None from the beginning but that the world was two thousand five hundred and thirteen years without a Sabbath for so long it was from the Creation to Israels going out of Egypt and that then and not before was the Law for the Sabbath given Then I pray why should Moses speak of Gods sanctifying the Sabbath when he is speaking of the first week of the world if he meant not that the seventh day of that week was sanctified And what sense were it to read the Command thus For in six days the Lord made Heaven and Earth c. and rested the seventh day therefore two thousand five hundred and thirteen years after he blessed the seventh day and hallowed it But read it as it lies before you He rested the seventh day therefore the Lord blessed the Sabbath day and hallowed it and must it not needs mean he blessed that seventh day that he rested and sanctified it and so the seventh successively in following generations But you may observe in Moses that the Sabbath is given upon two reasons or accounts here because God rested but in Deut. V. 15. because God delivered them out of Egypt Thou O Israel thou must keep the Sabbath day in remembrance of thy deliverance out of Egypt but withall he bids them Remember to keep the Sabbath in memory of Gods resting Therefore certainly the Sabbath was kept in remembrance of that before it was given to Israel to keep in memory of the deliverance out of Egypt I said Adam should have kept the Sabbath had he continued in innocency then certainly he had more need of a Sabbath for the benefit of his Soul when he was become a sinner And those four Ends of the Sabbath already mentioned were also ends of the Sabbath to him as well as to us The beauty then of the Sabbath consists First in its Antiquity Secondly In the Universality of its reception throughout of all ages One generation left it to another from Father to Son And it is known to all Churches Thirdly The Bravery of its institution It had Gods example God hallowed blessed drest it nobly but his example is an addition without parallel Fourthly The nobleness of its nature 1. In it there was some of every part of the Law It was Moral Typical Ceremonial As there is something of man in all the Creatures so there is something in the Sabbath of all the Law 2. By it is the propagation of Religion See Es. LXVI 23. And it shall come to pass that from one new Moon to another and from one Sabbath to another shall all flesh come to worship before me saith the Lord. As Psal. XIX 2. Day unto day uttereth speech and night unto night sheweth knowledge So from Sabbath to Sabbath God is spoken of and knowledge of divine things revealed This was the Market-day that still furnished the Jews with what was needful for their spiritual food and sustenance All marketing was forbidden on it Neh. XIII 15 c. because a greater market was to be minded So Manna was not rained on that day because better things were rained 3. By it came benefit to man and beast It gave them rest from labour and renewed their strength Fifthly Its Durableness Exod. XXXI 16 17. The children of Israel shall keep the Sabbath to observe the Sabbath throughout their generations for a perpetual covenant It is a sign between me and the Children of Israel for ever It reacheth as the Cherubins wings from one end of the World unto the other Hence also we may see what little difference there is twixt our Sabbath and the first Sabbath of the world Both commemorate the Creation both the Redemption but only that ours is removed one day forward the Sabbath of old on the seventh day of the week ours on the first Much dispute hath been about this change into which I will not ravel only observe these things in reference to this that it is changed to the day of Christs Resurrection I. As great a Change as this do we not read in the Old Testament viz. the change of the beginning of the year from September to March Exod. XII The year had a natural interest to begin in September because then the world the year and time began and yet when God wrought for Israel an extraordinary work in redeeming them from Egypt a figure of our redemption by Christ he thought good to change the year from that time that naturally
them was the greater matter whether of them the greater work Was not the Resurrection Not indeed in regard of the Power that effected both but in regard of the effect or concernment of man 1. By his Resurrection he had destroyed him and that that had destroyed the Creation viz. Sin and Satan and did set up a better world a world of Grace and Eternal Life 2. Had it not been better that Man as he now was sinful had never been created than Christ not to have risen again to save and give him life As it was said of Judas It were better if he had never been born so it were better for sinful men if they had never been born than that Christ should not have been born from the dead to restore and revive them Observe that the Resurrection of the Heathen from their dead condition took its rise and beginning from the Resurrection of Christ as Christ himself closely compares it from the example of Jonahs rising out of the Whales belly and converting Nineveh To that purpose is that prophesie Esai XXVI 19. Thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in dust The dead Heathen that had lain so long in the grave of sin and ignorance when Christs body rose had life put into them from that time and they rose to the life of grace For by his Resurrection he had conquered him that had kept them so long under death and bondage Now was it not most proper for the Church of the called Heathen to have a Sabbath that should commemorate the cause time and original of this great benefit accruing to them A SERMON PREACHED upon EXODUS XX. 12. Honour thy Father and thy Mother that thy days may be long in the Land which the Lord thy God giveth thee THIS is the First Commandment of the Second Table and it is the first with promise Eph. VI. 2. Why it is the first of the second Table the reason is easie because when the second Table teaches our duty towards our Neighbour it is proper to begin with the Neighbour nearest to us such is our Father and Mother and with the Neighbour to whom we owe most peculiar Duty as we do to those that are comprehended under this title of Father and Mother But why this is called the First Commandment with promise is not so easie to resolve The difficulties are in these two things I. Because that seems to be a promise in the Second Commandment Shewing mercy unto thousands c. II. And if it be to be understood the first of the Second Table that hath a promise annexed unto it that is harsh also because there is no other promise in the Second Table and the First Commandment with promise argues some other Commandments with promise to follow after Now to these difficulties I Answer First That in the Second Commandment is rather a description of God than a direct Promise A jealous God visiting the iniquity of the Fathers upon the Children c. and shewing mercy unto thousands of them that love me As much Gall is mingled there as Honey as dreadful threatnings as comfort and therefore not to be looked on as a clear promise but as an argument and motive to Obedience taken from both mercy and judgment Secondly It is true there is never a promise more in the Second Table that comes after this but there are abundance of promises after in the rest of the Law And so may this be understood it is the First Commandment with promise in the whole Law from the Law given at Sinai to all the Law that Moses gave them afterwards And the first promise in the Law given to Israel is the promise of long life That thy days may be long in the land which the Lord thy God giveth thee So that here especially are four things to be spoken to I. The nature of the promise that it is a temporal promise concerning this life II. The matter of the promise Length of life in the Land which the Lord thy God giveth thee III. The suitableness of the Promise to the Command Honour thy Father and Mother that thy days may be long c. IV. The extent of the Promise to all that keep the Commandment Which four heads will lead us to the consideration of several Questions The first leads us to this Observation That the Promises given to Israel in the Law are I. most generally and most apparently promises temporal or of things concerning this life First look upon this Promise which is first in the Law and whereas it may be construed two ways yet both ways it speaks at first voice or appearance an earthly promise There may be an Emphasis put either upon Thy days shall be long or upon Thy days long in the land Honour thy Father and thy Mother that thy days may be long that thou mayst have long life Or Honour thy Father and thy Mother c. That thou mayst have long possession of the Land which the Lord thy God giveth thee and mayst not be cast out of it as the Canaanites were before thee Now take it either way what speaks it else but a temporal promise and that that refers to this life and to our subsistence in this world And so look upon those promises that are in Levit. XXVI and Deut. XXVIII and you find them all referring to temporal and bodily things And hereupon it may be observed that you hardly find mention of any spiritual promises especially not of eternal in all Moses Law No mention of Eternal Life joys of Heaven Salvation or Everlasting glory none but of things of this life Hence it was that the Sadducees denyed the Resurrection and the world to come because they only owned the five Books of Moses and in all his Books they found not mention of any such thing And therefore when our Saviour is to answer a Cavil of theirs against the Resurrection Mark XII 18 c. observe what he saith vers 26. Have you not read in the Book of Moses c. For he must prove the thing out of Moses to them or they would take it for no proof And observe also how he proves it by an obscure collection or deduction viz. because God says I am the God of Abraham the God of Isaac and the God of Jacob. Therefore they lived though they were dead Which he would never have done had there been plain and evident proof of it And which if there had been they could never have denyed it And that which we are speaking to that the promises of the Law are of temporal things is also asserted by that Heb. VIII 6. He is the Mediator of a better Covenant established upon better promises If the promises of the Law had been Heavenly promises there could not have been better promises Had they been of Grace and Glory there could not have been better promises but those of the Law were
of this world and earthly things Now what shall we say to this that God should give no better promises to his people How could an Israelite but look after earthly things when he had no promise but of earthly things How could he look after Heaven when he had no promise of Heaven When much of his Religion might very easily become a temptation The enjoyning them so much Ceremonious Worship might indeed it did prove a temptation to them to turn all Religion into Ceremony Their Laws that enjoyned them to separate from the Heathen and to have no Communion with them might easily become a temptation to them and so it did of prizing themselves and despising others Their promises which seemed only to relate to earthly things might and indeed did become a temptation to them to mind earthly things and either not to be acquainted with or to neglect things spiritual and heavenly What then shall we say to these things Truly the first thing we may say to them may be to say nothing but to stand in silence and admiration and beget such a meditation in us as he had that stood weeping over a Toad to think how much nobler a creature than that God had made him and yet he had not been thankful The Apostle Paul tells us Heb. XI 40. God had provided some better thing for us that they without us should not be made perfect And the Apostle Peter tells us 2 Pet. I. 4. That there are given unto us exceeding great and precious promises that by these we might be partakers of the Divine Nature And now look upon their allowances and ours their promises and ours and meditate what God had done to us in comparison of them and what we have done towards God in reference to these things The promises that God made to them in the Law of Corn and Cattel of Land and Money health and long life if you look upon them reflexively one way comparing them with sinful mens deserts and they are great promises in comparison of what any man can deserve but look upon them reflexively another way and compare them with what God hath promised in the Gospel and they are but small and little to them They were as the lesser light the Moon that ruled the Night and darkness of that mysterious and dark Oeconomy of the Law but these as the greater light the Sun to rule in the bright and glorious light of the Gospel Compare what is said here in the Command and Promise and what is added Deut. V. 16. That thy days may be prolonged and that it may go well with thee in the Land which the Lord thy God giveth thee with such passages as these Eph. I. 3. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ. Heavenly places the word is ambiguous shall I say or large to signifie either Heavenly places and Heavenly things as you may observe in the Text and Margin Now whereas the Jews blessing was in an earthly place the Land which the Lord their God gave them he hath blessed us in heavenly places Whereas it should be well with them in all outward earthly things he hath blessed us with all spiritual blessings in Heavenly things Their Promises did capacitate them to be partakers of the Creature and of things below but 2 Pet. I. 4. There are given to us exceeding great and precious promises whereby we are capacitated to be partakers of the Divine Nature You see the difference Now Christian where hath been thy gratitude thy improvement Thou art partaker of a better Covenant better promises better things where hath been thy better Obedience See what improvement the Apostle or God by his mouth requires of us upon this account â— Cor. VII 1. Having therefore these promises Dearly beloved Let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God I leave every one to examine himself what clensing what perfecting of holiness they have made because of the Promises I come to consider why God gave Israel such Promises of earthly things as he did And first we are to consider That God hath given the promise of spiritual and heavenly things to the Church long before these temporal promises were given to Israel Christ Grace Eternal Life enjoyment of God were promised from the first day of Adam and so that promise went all along with the Church before the Law and continued also under the Law As the Apostle saith Gal. III. 17. The Law could not make that promise of no effect Observe the Apostles manner of Argumentation there Ye that stand upon justification by Works ye plead that the Law saith He that doth these things shall live Most true but his life must not be by the Works of the Law but by the grace of the promise which was before the Law and the Law coming after could not disannul it And how God made spiritual and heavenly promises before the Law these and other places do abundantly testifie Luk. I. 70 71 c. As he spake by the mouth of his Holy Prophets which have been since the world began c. Tit. I. 2. In hope of Eternal Life which God that cannot lye promised before the world began And that one for all Joh. I. 4. In Christ was Life In him came the promise of Life and Grace even from the beginning and that Life was the Light that holy men looked and walked after and that Light shone in the darkness of the types of the Law and in the darkness of the obscurity of the Prophesies and the darkness comprehended it not So that Israel when these temporal promises were given them had also before them the promises of Grace promises of things spiritual and heavenly and they were to look through these that were temporal at those that were spiritual and eternal Here is given a promise of long life upon earth in the Land which the Lord their God gave them But they had before them even from of old the promises of Eternal life to those that obeyed the Commandments of God and they were to look at and after this through the other And so the holy men among them did That in Levit. XVIII 5. Ye shall keep my statutes and my judgments which if a man do he shall live in them Which is oft repeated else where doth it mean only This Life The Apostle often shews it aimeth higher viz. at Spiritual and Eternal life And so the Jews themselves did generally understand it though they failed in seeking that life that it aimed at As it is Rom. X. 3. They being ignorant of Gods Righteousness and going about to establish their own Righteousness have not submitted themselves unto the Righteousness of God And when that Man enquired Matth. XIX 16. What good thing shall I do that I may have Eternal Life and Christ bad him Keep the Commadments
as mere strangers For Moses to converse with God face to face when alive and when dead there is an end of all his communion How comfortless would he have gone to Mount Nebo to dye had he believed as the Papists do that he must go to Limbo and never enjoy God for so many hundred years till Christ should come to fetch him out When he appeared in Glory Luke IX 31. Think ye that he came out of Limbo in that glory And when Abraham is proposed in that parable before Christs death Luke XVI 22 23. Think ye that he is proposed as being in Limbo or in Heaven 4. It is absurd to think that Holy ones that served God all day and should at night receive their wages should be denied it God forbids to detain wages and he not to pay his workmen of a thousand two thousand years after they have done their work Abel a faithful servant of God died for him and his truth and when he comes to expect his reward in Heaven No Abel thou must to Limbo where there is no glimpse of Heaven nor comfort from God for this three thousand five hundred years David in Psal. XXIII saito He will dwell in the house of God for ever In the Temple here and then in Heaven hereafter No will a Papist say David thou must dwell a thousand years in Limbo before thou comest to Heaven A hard Master that rewards his servants no better that serve him here and when they should come to enjoy the fruit of all their labour then God puts them away far from him and they enjoy not what they laboured for Such Doctrine is that of the Romanists and such absurdities they make people believe to build up their Purgatory for their profit Nor are they only thus Absurd but as Irreligious in this Doctrine 1. That they will make men believe that there was not divine and spiritual power in Christ for salvation without his bodily power and personal presence they limit the Spirit and the operation of Christ to his presence They give that to Christs presence that God never meant They account the Virgin Mary so incomparably holy and happy above all others because she carried Christ in her womb and arms as though it were that and not Faith and Grace that made her so holy and happy Superstition is standing upon a thing over and above leaping over that which is the proper duty and reality of holiness and resting upon something besides it So concerning Christ superstition hath taught men to take up something in opinion and practise over and besides what is needful about the worship and love of Christ. To worship the Cross because Christ suffered on it To put holiness in those places where he once was as the Manger the Sepulchre c. Of this nature and rank is placing so much in the bodily presence of Christ and overlooking the efficacy and work of his Spirit Transubstantiation is of this form and this that we are speaking of the like viz. That the Patriarchs could not be saved by the divine power and Spirit of Christ but he must come first in Person before to bring them to Heaven 2. They make Grace not sufficient to save but something else must be added viz. Purgatory sire to purge out those sins that Grace did not or could not purge out It is said 2 Cor. XII 9. My grace is sufficient for thee They will say Not Purgatory fire must help out to sufficiency They will tell you It is rare for any to dye so spotless as instantly to go to Heaven but he must have some scouring elsewhere before And indeed this may deserve our consideration not to make us think of any Purgatory hereafter but to affect us with what we have to do here It is undoubted that to dye in any sin is damnable Ye shall dye in your sins is as much as when ye dye ye shall be damned because ye shall dye in sin See Joh. VIII 21. Ye shall dye in your sins whether I go ye cannot come He that dyes in his sins in any of his sins must never come where Christ is Imagine a man had got off all his sins but one and that stuck to him dying that would damn him as well as all Suppose it this I cannot will not forgive such an one that hath done me this wrong that spot of malice will keep him out of Heaven as well as if he were dawbed all over with all sins whatsoever Nay to come to a lower rate Be it but a little love of the World an unwillingness to part with the pleasures and profits of it is it possible that man should go to Heaven that had rather be here Nay yet lower Be it some particular sin that he hath chanced to forget and not repent of can he with that go to Heaven Hitherto Papists and we agree that there is no going to Heaven with any spot of sin upon the Soul but here we differ They say A man may go out of this World with many spots of sin upon him yet at last go to Heaven these being purged out in Purgatory We say with the Scripture That after death there is no Redemption that this is the acceptable time and day of Salvation that if a sinners Sun set in a cloud it will be dark with him for ever that if he dye in any sin his condition is damnable and no help afterwards Esa. XXII 14. Surely this iniquity shall not be purged from you till ye dye And then it shall never be purged And the Reasons of this are First Because any one sin loved unrepented of damneth as well as many by the rule of S. James Chap. II. 10 11. For whosoever shall keep the whole Law and yet offend in one point he is guilty of all For he that said Do not commit adultery said also Do not kill Now if thou commit no adultery yet if thou kill thou art become a Transgressor of the Law Secondly Because the other World is a World of Eternity and in Eternity there is no change He that goes sinful into that can never be changed Thirdly Because it is impiety to make any thing sharer with the Blood and Grace of Christ in mans Salvation It is said We are saved by his Blood and by his Grace There needs no Purgatory sire unless these were weak and insufficient Object But is it possible any one should dye without some sin sticking to him Original sin sticks It may be a man has forgot some actual sin to repent of it it may be there is some impatience upon him his heart may fly out into passion never without infirmities Answer I. Let me question Durst any dye with any sin sticking on him Thou bearest malice darest thou dye so Thou art proud covetous darest thou dye so Who is so little taught the Doctrine of Salvation as to put himself to such a venture At least who is not convinced of the danger
Yea he was under the obligation of the Ceremonial Law and that in three respects p. 1037. Christs lineage or discent was most of younger Brothers p. 1089 1090. Why Christ was Baptised p. 1125. Christ conformed to many things received and practised in the Jewish Church and civil converse in several instances p. 1137 1139. Christ sets himself against them that set themselves against Religion p. 1164. Christ sending his Gospel bound the Devil from his former abominable cheating p. 1171. He delivered the Law on Mount Sinai and is called the Angel by Stephen the Proto-Martyr upon that account this proves him to be God against the Arian and Socinian p. 1229. He was sanctified by his own blood p. 1254. Christs blood called the blood of the Covenant and why p. 1254. He suffered as much as God could put him to suffer short of his own wrath p. 1255. The wrath of God not inflicted upon Christ in his sufferings p. 1255. His victory over Sin and Satan in his sufferings was by his holiness not by his God-head p. 1255 1256. The obedience of Christ made his blood justifying and saving p. 1255. His obedience conquered Satan and satisfied God p. 1256. He died meerly out of obedience p. 1257. He was sanctified by his own blood to the Office of Mediator p. 1254 1257. Acceptance with God and coming to him is only through Christ. p. 1261 1262. Christs obedience does not dissolve the obedience of a Christian. p. 1263. What it is to be separate from Christ. p. 1297. The Church of the Jews was only a Child under age till Christ came p. 1334. His descent into Hell the improper meaning as to what the Church of Rome understands by it p. 1341 to 1347. Where was the Soul of Christ when separate from the body p. 1344. His victory and triumph over Devils what p. 1345 1346. His Kingdom began at his Resurrection p. 1345 1346. His descent into Hell is supposed by some to be the Torments he suffered on the Cross. p. 1347. He did not undergo the anger or wrath of God but the Justice of God in his sufferings p. 1348 1349 1350. It was impossible Christ should suffer the Torments of Hell or be in the case of the damned p. 1350. His expiring upon the Cross considered both in it self and in the manner of it Page 1354 Christian Churches were modelled by our Saviour very near the Platform of the Jewish Synagogue worship 1041 1139 Church of the Jews Christ had a peculiar care of the Jewish Church though but too much corrupted while it was to continue a Church and therefore sends the Leper to shew himself to the Priests p. 165 166. How it may be said to have been a National Church p. 1036. It was only a Child under age till Christ came p. 1334. Wherein its Childhood did consist 1334 Churches in Houses what 794 795 Churches Christian Churches under the Gospel were by Christ himself and his Apostles modelled very like to the Platform of the Synagogues and Synagogue worship under the Law proved in several instances p. 1041 1139. The several Ages and Conditions of God's Church from the beginning of the World p. 1088 Churches in the Apostles days had many Ministers belonging to each and the reason of this 1156 1157 Circumcision at it Children received their Names p. 387. Circumcision as given by Moses gives a right understanding of the Nature of the Sabbath p. 557. Peter was a Minister of the Circumcision among the Hebrews p. 741. An Israelite may be a true Israelite or a Priest a true Priest without Circumcision 760 761 Cities of Refuge their Number and Names p. 47 48. Cities of the Levites the Lands about them large called their Suburbs these Cities were Cities of Refuge and Universities p. 86. A great City was such an one as had a Synagogue in it p. 87. Not any thing troublesom or stinking were to be near a City p. 87. Cities Towns and Villages how distinguished p. 333. 334. What number of Officers in Cities and what their Places and Employments 638 Cleansing what the Leper was to do for his cleansing 165 Climax of the Tyrians what place 61 Cock-crowing at what time p. 262. Whether there were Cocks at Jerusalem being sorbid by their Canons p. 262 The Jewish Doctors distinguish Cock-crowing into first second and third 597 Collections were made by the Jews in forrain Nations for the poor Rabbins dwelling in Judea 792 Comforter was one of the Titles of the Messiah 600 Coming of Christ in the Clouds in his Glory and in his Kingdom are used for the Day of his Vengeance on the Jews 626 Coming to Christ and believing in him how distinguished 1261 1262 Commandments or Commands Commands of the second Table chiefly injoyned in the Gospel and why p. 1064 1114 1115. God will not have his Commands dallied and trifled withal p. 1227. Why we are to keep the Commands of God p. 1130. The Commandments of the Law were given for Gospel ends 1231 Communion of the Jews what and how made p. 768. Christ had Communion with the National Church of the Jews in the publick Exercise of their Religion proved by many instances 1036 1037 1039 1040 1041 Confession of sins at the execution and death of Mulefactors say the Jews did expiate for their sins 1275 Confusion of Languages was the casting off of the Gentiles and the confusion of Religion 644 Conjuring so skilful were the Jews in Conjuring Enchantments and Sorceries that they wrought great Signs and Wonders and many villanies thereby 244 Conscience how to clear the state and nature of it when it is doubting some heads for such an undertaking hinted p. 1054 The great power of conviction of Conscience p. 1082 1803 1804. Conscience is an assurance given by God of the last Judgment 1104 1119 Consistories that were of more note out of the Talmud 85 Consolation of Israel It was an usual Oath among the Jews Let me see the Consolation or Let me see the Consolation of Israel 393 Conviction of Conscience the great power of it p. 1082 1083 1084 Corban signifies a thing devoted and dedicated to sacred use p. 201. Corban was the Treasury there was a Corban of Vessels or Instruments and a Corban of Mony p. 299. The Corban Chests how these were imployed to buy the dayly Sacrifice and Offerings p. 300 301. The Corban Chamber p. 300 301. The Corban Chests and the Treasury were in the Court of the Women p. 301. Corban a Gift what 345 Corinth where seated 737 Covenant the blood of it put for the blood of Christ. 1254 Covenant of Grace Souls raised in the first and second Resurrection by the vertue of this but not alike p. 1235. The Tenor and vertue of this Covenant distinguished 1236 Covetousness called an evil Eye 162. What it caused Balaam to do what he got by it and how many Israelites were destroyed by it p. 1181. The sad fruits of Covetousness and Apostasle 1181 1182 Councellors Chamber
thought not so honorably of any Version as they did of the Hebrew Bible 803 804 Village a Village was where there was no Synagogue 87 Villages Cities and Towns distinguished 333 334 Vine whether not that Tree in Paradise which was forbidden to Adam 346 Vinegar was the common drink of the Roman Souldiers 477 Virgins Saint Austin's determination about chaste Matrons and Virgins ravished by the Enemy when they broke into the City what 1095 Umanus a Mountain where situate 516 Uncircumcised many among the Jews both Priests and People were uncircumcised Page 760 Unclean with a touch what p. 164. Of all uncleanness Leprosie was the greatest p. 165. Meats unclean what p. 199 200. Unclean and Prophane or Polluted distinguished 199 200 Universities the Cities of the Levites were Universities the Priests were maintained there by Tyths 86 Unlearned Men how they may know the Truth among various and different opinions 1287 Unregenerate Men whether all alike may be said to be of the Devil 1307 Until signifies either concluding or excluding 1235 Vow of Jephtha how to be understood whether he did or did not Sacrifice his Daughter p. 1215 to 1218. Very great care prudence and piety should be used in making a Vow p. 1218. The Vow in Baptism whether obligatory to Infants 1221 Vows difficult to be kept the Casuist Rabbins did easily absolve p. 703. Vows of Consecration and Obligation or Prohibition what 200 201 Urim and Thummim p. 336. What they were and the manner of the inquiry by them p. 1067. Urim and Thummim Prophesie and Revelation were gone from the Jews for four hundred years before Christ came 1284 1288 1289 Usha famed for Decrees made and other things done there by the Jewish Doctors 76 W. WAshing of Hands this was a great mystery of Pharisaism and abounded with nicities p. 199 200. Washing and plunging their Hands what and how they differ p. 344 345. Washing of Hands of how great esteem among the Jews p. 431. Washing of Cups and Platters what p. 431 432. Washing after touching a dead body what Page 790 Watches in the night were three 198 Water the custom of fetching water at the Fountain Siloam and pouring it on the Altar what 1039 Water Gate where situate 510 Water Offering used at the Feast of Tabernacles how performed whence derived and what the meaning of it 560 Water Purifying how curious the Jews were in performing it 34 Ways in the Land of Israel their breadth 323 Wedding to go to a Wedding was reckoned among the works of mercy 246 Week the Days thereof how reckoned by the Jews by the name of first and second of the Sabbath and so on 274 Whiting of the Sepulchres what 235 Whoredom strangely committed under the pretence of Burial 323 Wicked their prosperity did once occasion both weeping and laughing 706 Wicked Men's sins are set down in Scripture that we may avoid them p. 1306. Their wicked Actions shew they be of the Devil p. 1307. Wicked Men long suffered of God is sometimes not the goodness of God to them 1311 Wicked One that wicked One put for the Devil and why he is so called 1306 1307 Widdow gadding about what and what wickedness such run upon p. 123. Widdow where she dwelt in her widowhood 309 Wild-beasts why God did not drive them out of Canaan as well as he did the Canaanites p. 1224. England happy in wanting Wild-beasts p. 1224. Wood devoured is put for Wild-beasts devoured 1224 Wilderness sometimes signifies Fields or Country in opposition to the City sometimes a Campain Country where the ground was not distinguished by Fences sometimes the deserts p. 113 294 295. Wilderness of Judah and of Judea distinguished p. 295 c. A Scheme of the Wilderness of Judah or Idumea adjacent p. 296 297. The Wilderness of Judea where John Baptist was what It was full of Inhabitants Page 296 297 Will and Power of God being well understood and submitted to take off carnal Atheistical Disputes 1320 1321 Wine the Jewish Doctors say that to drink a quart of Wine makes one drunk and so much every one of them drank in their Sacred Feasts judge then how soberly they carried it in those Feasts if they mingled not much water with their Wine p. 61. Wine and Myrrhe used to be given to those that were to dye to make them insensible 267 Wisdom fourfold what 743 Wisemen from the East what their Names and what their Country p. 108 109. Wisemen they were in likelihood Doctors and Scribes in the Sanhedrim but not Members of it like our Judges in the House of Lords 422 Wish Paul wisheth himself accursed for his Brethren the Israelites a strange wish what the meaning of it 1293 1294 1296 Witches a famous Story of eight Witches at Ascalon 14 15 Witness or Testimony was of three sorts vain standing and of the words of them that agreed 355 357 Witnesses false Witnesses what p. 262. They were to suffer the same things which their perjury designed to have brought upon others 263 Women as well as Men under the vail of Sanctity and Devotion practised all manner of wickedness p. 123. Women were exempt from very many Rites in the Jewish Religion which the Men were obliged to p. 123. The Women in Israel were generally Sorceresses p. 244. Whether Women had any Office in the Temple p. 394. There were Women of ill Name among the Jews and several sorts of them p. 414. Women labouring in the Lord and being Servants of the Church what p. 775. What a reproach it was for Women not to be married 1216 1217 Wonder Man is a wonder 1225 Wood devoured put for Wild-beasts devoured 1224 Word as Christ is called The Word of the Lord doth frequently occur amongst the Targumists p. 519 5â—0 How the Spirit worketh by the Word 1152 Word of God not his Providence is the Rule for Men to go by 1276 Working or not working on the Passover Eves the Galileans differed from the Jews about it 78 World how the Jews divided it p. 1. World put for the Gentiles p. 1. How taken by the Jewish Schools p. 534. The World was to be renued at the coming of the Messias p. 220. Saints judging the World expounded against the Fifth Monarchists p. 753. Old and New World doth generally signifie in Scripture the Old Law and New Gospel proved p. 1074 1075. The original of the World strangely misapprehended by some Heathen Philosophers p. 1320 1321. Why God made the World seeing he will mar it in time p. 1322. The World was created in September p. 1322 c. World to come this was a Phrase in common use to oppose the Heresie of the Sadducees who denied immortality it always signified the times of the Messias 190 240 Worms to be devoured by Worms was reckoned an accursed thing only befalling Men of greatest impiety Page 684 Worship of the Jews in the Temple was Sacrificing Washing Purifying c. and worship in the Synagogues was Reading Preaching Hearing and Praying