four speak the same story of Christs miraculous feeding many thousands in a Desert Mark and Matthew do plainly link this story to the preceding as is conspicuous to the eye of whosoever shall view in them the last verse of the foregoing Section and the first of this Johns Disciples with the tidings of their Masters death and Jesus Disciples from their Preaching abroad came in to Jesus much about the same time and it may be Johns Disciples clave to him and depart no more from him Upon the tidings Jesus withdraws into a desart place over the Sea of Galilee Joh. 6. 1. not over to the other side beyond Jordan but he coasted by Sea from one place to another on the same shore namely from Capernaum to the Desart of Bethsaida for it is said the people followed him afoot and came up to him and when his Disciples return by Sea again they are said to go over to Bethsaida Mark 6. 45. and from thence over to Capernaum John 6. 17. coasting still upon the same side John in this story hath mention of the Passover neer at hand vers 4. because he only of all the four hath undertaken to give account of all the Passovers betwixt Christs Baptism and his death for the better reckoning The third PASSOVER since Christs Baptism of the time of his publick Ministry It may be the coming on of the Passover had brought all the Apostles in to attend their Master thither They fall in at Capernaum his own City whether it is like he had appointed them to come in at such a time When Christ intends to feed the multitude he propounds to Philip among all the Disciples Where shall we buy bread for this was in the Desert of Bethsaida which was Philips City John 1. 44. SECTION XLVIII JOHN Chap. VI. from Ver. 22. to the end of the Chapter Jesus teacheth in Capernaum Synagogue concerning eating his flesh c. THe first words in the Section The day following asserts the order Divers of those that had been feed by Christ miraculously in the Desert of Bethsaida remained upon that ground all night expecting Jesus to come again among them who was departed away from them but as they saw not with his Disciples therefore they the next morning follow him to Capernaum and there find him It was Synagogue day there namely either the second or fifth day of the week and in the Synagogue Christ speaketh of eating his flesh and drinking his blood which seemeth a Doctrine so monstrous to many that divers that had followed him do now depart from him What would these people have They had been fed miraculously yesterday and yet to day they say to him What sign shewest thou that we may see and believe ver 30. Our fathers did eat manna in the desert c. ver 31. They looked for a continued miraculous feeding as Moses fed Israel with Manna in the wilderness and to that the words of Christ refer ver 26. Ye seek me not because ye saw the miracles but because ye ate of the loaves It is said When they had seen the miracle that Jesus did they said This is of a truth the Prophet that should come into the world and they went about to make him King ver 14 15. They thought they saw in this miracle the sign of the Messias they looked for who should feed his people miraculously as Moses had done and therefore when they now require a sign to be still shewed in that nature Christ tells them they must expect no other food to be provided for them by him then his own flesh and blood which sounds so coldly in some of their ears that they will follow him no more SECTION XLIX JOHN Chap. VII Ver. 1. After these things Jesus walked in Galilee for he would not walke in Jury because the Jews sought to kill him BEtween the time of this Section and that preceding we are to imagine the Passover to have passed of which there is mention John 6 4. So that after this passage in Capernaum Synagogue Christ goeth up to the Passover at Jerusalem and there the Jews that is the Sanhedrin sought to kill him At the passover the last year they convented him before them to answer for his violation of the Sabbath in healing the man at Bethesda John 5. and he plainly affirms and proves himself to be the Messias and he comes off with safety but after what manner is not expressed But now the increase of his Disciples the spreading of his frame and Doctrine by the preaching of the twelve and it may be the example of the murdering of the Baptist had so stirred them up to seek his life that he perceiving it gets away from Jerusalem into Galilee and will not yet come into Judea again SECTION L. MARK Chap. VII all the Chapter And Chap. VIII from begin to Ver. 22. MATTH Chap. XV. all the Chap. And Ch. XVI from the begin to V. 13. Scribes and Pharisees impious traditions The Woman of Canaans Daughter healed A man Dumb and Deaf healed Four thousand fed miraculously Pharisees require a sign c. Leaven of Pharisees c. THese two Evangelists joyn this portion to the end of Sect. 47. Now what we have laid between in Sect. 48. 49. is of so plain subsequence and order that no more needeth to be said of this or them Certain Scribes and Pharisees that were sent purposely from Jerusalem as may be conjectured because the Sanhedrin there sought to destroy Jesus seeking to intrap and oppose him and to make a party against him quarrel his Disciples for not washing before meat Their preciseness about this matter may bee seen in Talmudick Treatise Jadaim and in Maymony in his Tract Mikvaoth and occursorily almost in every place in the Jewish Writers where they have occasion to speak of their meales and of their manner of eating 1. Washing of the hands or dipping of them is if the institution of the Scribes they are the words of Maymony in Mikvaoth per. 11. 2. Hillel and Shammai decreed about washing the hands But R. Jose the son of R. Ben saith The tradition about it had come to their hands but they had forgot it These therefore decreed but according to the mind of those that had gon before them Talm. Jerus in Schabb. fol. 3. col 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The eating of their common meat in cleanness is very much spoken of in their Writings and most highly extolled Insomuch that the Gloss upon Chagigah per. 2. doth determine a man of Religion by this that He eats his common meals in cleanness and the Gemarists in the place of the Jerusalem Talmud last cited have this saying Whosoever hath his dwelling in the Land of Israel and eats his common meals in cleanness and speaks the Holy tongue and saies over his Phylacteries morning and evening that man may be consident that he shall obtain the life of the world to come And again in
concluded to be ten And this may the rather be so interpreted because the Text had been taking notice of the breadth of the House immediately before as when it was speaking of the Cherubims Wings it saith the Wing of the one touched the one Wall and the Wing of the other touched the other Wall and speaking of the adorning of the House it saith all the Walls of the House were Carved and the Floor Gilt and then he comes on to speak of the partition betwixt the one House and the other and saith That the Oracle had a two leaved door of Olive-tree and the fifth cubit from either Wall was the post which served for the cheeks of the door And so it is said in vers 33. He made for the door of the Temple posts of Olive-tree from the fourth cubit that is four cubits from either side Wall he set up an Olive beam for a post on either side the door of a cubit thickness and so the door came to be ten cubits broad A second thing of difficulty to be understood about this partition Wall in Solomons Temple is that which is spoken in vers 22. of the same Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he made bars in chains of gold before the Oracle and he overlaid it with gold All the difficulty lies in the first word for it is generally agreed by the best skilled in the Language the Chaldee and the Rabbins that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth chains but what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Question The word properly signifieth He caused to pass over but in this place R. Solomon and D. Kimchi take it in a Chaldee propriety as signifying to make bars because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bars in the Hebrew is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Chaldee The sixteenth verse of 2 Chr. III. giveth some light to this obscurity for there it is said He made chains as in the Oracle and put them on the heads of the pillars by which he means the flower wreaths that we spake of before that went about the Chapiter and the like is to be understood here That upon this Wall which was before the Oracle and divided betwixt the Holy and most Holy place be made borders or chained wreaths with a swelling in the border like a bar in it carried from the one side of the House to the other upon this Wall SECT II. The Veil THE Veils were two as was observed before and the reason given why a a a Maym. in Kelt Mik per. 7. and these two Veils were renewed every year the old ones taken away and new ones put in their room It was woven of four colours blew purple scarlet and fine white linnen yarn every one of these threds twisted six double and woven upon hair for the warp of seventy two hairs twisted into every thred These two Veils rent at our Saviours death from the top to the bottom Matth. XXVII 51. and gave demonstration of the laying open and common of those Ceremonious things which had thitherto been reserved in such recluseness and singularity The Evangelist indeed calleth it by the name of One Veil and so also doth Josephus when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b De bell lib. ◠cap. 14. It was parted by a Veil For 1. Though they were two yet hung they up to be but as one partition 2. Had they known where the proper place of one Veil had been there had been but one in this second Temple and no more Imagine what an amazement it would prove to the two Priests that were that Evening that our Saviour suffered to mend the Lamps and to burn the Incense to see and for the rest of the people to hear that the Veils rent of their own accord from the top to the bottom and no Hand upon them Had not a Veil been upon the Eyes of that Nation they might have seen more in this matter than they did and made a better use of it than they made Whether that story that is both in Josephus and in the Talmudicks about the Gate of the Temple opening of its own accord which we shall relate ere long refer not to this story in the Gospel be it referred to the Reader to judge The Apostle himself gives us the typical application of this piece of the Sanctuary Heb. X. 19 20. Having boldness to enter into the Holiest by the blood of Jesus by a new and living way which he hath consecrated for us through the Veil that is to say his flesh SECT III. The most Holy place it self THE most Holy place in Moses his Tabernacle was a perfect cube of ten cubits long and ten cubits broad and ten cubits high And the like was it in the Temple that was built by Solomon of twenty cubits every way 2 Chron. III. 8. For though the Temple it self were thirty cubits high yet did he floor over the most Holy place at twenty cubits height And to this sense is that verse to be understood in 1 King VI. 16. He built twenty cubits on the sides of the House both the floor and the Walls with boards of Cedar he even built them for it within even for the Oracle even for the most Holy place The beauty of the Walls of this place was agreeable to the other deckt with Cherubims and Palm-trees and some precious Stones intermixed Floor and Walls and Roof and all gilded with Gold It is said in 2 Chron. III. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he overlaid the upper chambers with gold which may move a just Query for over the Holy place there was no upper chamber at all that is in the Temple built by Solomon for of that we are speaking but it was all open to the Roof being but thirty cubits high and over the most Holy place there was indeed an upper room of ten cubits high but why this should be called Chambers in the plural number and why it should be gilded at all since there was no coming into it nor no way to come there is not easie to apprehend And as for the side Chambers that were set on the outside of the House is there warrant or reason to suppose them overlaid with Gold where they were to lay up Corn and Wine and such other things of Tythes and first Fruits Therefore by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be understood not the upper Chambers in the common sense in which the word is used for there was none over the Holy place but the upper Floor or the Roof of the Holy and most Holy place and so the Text sheweth that the Rooms were all overlaid with Gold every where both the Floor on which they trod and the Walls and the Floor or Roof over head But another Text in the Book of Chronicles helpeth to resolve this doubt and that is 1 Chron. XXIX 3. Moreover because I have set mine affection on the House of my God
Scholars to become faint hearted and the strength of Wisdom and the Cabala to fail and the Oral Law to be much diminished he gathered and scraped up together all the Decrees Statutes and sayings of the wise Men of which he wrote every one apart which the house of the Sanhedrin had taught c. And he disposed it into six classes which are Zeraim Moed Nezikin Nashim Kedoshim Tahoroth And a little after All the Israelites ratified the Body of the Mishnaioth and obliged themselves to it and in it during the life of Rabbi his two sons Rabban Gamaliel and R. Simeon employed themselves in the School of the land of Israel and R. Chaija R. Oshaia R. Chanina and R. John and their companions And in the School of Babylon Rabh and Samuel exercised themselves in it c. Therefore it is worthy of examination whence those differences should arise between the Jerusalem Mishna and the Babylonian differences in words without number in things in great number which he that compares them will meet with every where You have a remarkable example in the very p p p p p p Beracoth cap. 1. hal 4. entrance of the Jerusalem Mishna where the story of R. Tarphons danger among thieves is wanting which is in that of Babylon Whether R. Judah composed that System in Tyberias or in Zippor we are not solicitous to enquire he sat in both and enriched both with famed Schools and Tiberias was the more eminent For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q q q q Glossa in Bab. Sanhedr fol. 32 The University of Tiberias was greater than that of Zippor CHAP. LXXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sippor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Joseph de bell lib. 3. cap 3. Sippor is the greatest City of Galilee and built in a very strong place b b b b b b Bab. Mâ—gill fol. 6. 1. Kitron Judg. 1. 29 30. is Sippor and why is it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sippor Because it is seated upon a mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Sippor a bird c c c c c c Hieros Biccurim fol. 64. 2. Bab. Megill in the place above Sixteen miles on all sides from Sippor was a land flowing with Milk and Hony This City is noted in Josephus for its warlike affairs but most noted in the Talmudists for the University fixed there and for the Learning which Rabbi Judah the Holy brought hither as we have said before d d d d d d Hieros Kilaim fol. 32. 2. He sat in this place seventeen years and used most frequently to say this of himself Jacob lived in Egypt seventeen years and Judah lived in Zippor seventeen years e e e e e e Juchasin fol. 2. 2. He sat also in Beth-Shaarim as also in Tiberias but he ended his life in Zippor There is this story of his death f f f f f f Hieros in the place before The men of Sippor said Whosoever shall tell us that Rabbi is dead we will kill him Bar Kaphra having his head vailed looked upon them and said Holy Men and Angels both took hold of the Tables of the Covenant and the hand of the Angels prevailed and they snatched away the Tables They said to him Is Rabbi dead He said Ye have said They rent their garments after that manner that the Voice of the renting came as far as Papath that is the space of three miles R. Nachman in the name of R. Mena said Miracles were done on that day When all Cities were gathered together to lament him and that on the Eve of the Sabbath the day did not waste until every one was gone home had filled a bottle with water and had lighted up a Sabbath candle The Bath Kol pronounced blessedness upon those that lamented him excepting only one who knowing himself excepted threw himself headlong from the Roof and died g g g g g g Gloss. in Bab. Sanhedr fol 47 1. R. Judah died in Zippor but his burial was in Beth-shaarim dying he gave in command to his son When ye carry me to my burial do not lament me in the small Cities through which ye shall pass but in the great c. What say you to this R. Benjamin In you it is h h h h h h R. Benjam â—n Itinerar His Sepulchre is in Zippor in the mountain as also the Sepulchre of R. Chaija and Jonah the Prophet c. Do you make up the controversie with your kinsmen now cited There were many Synagogues in Zippor In the story but now alledged concerning the death and burial of R. Judah mention is made of eighteen Synagogues that bewailed him but whether all these were Synagogues of Zippor or of other places it is questioned not without cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Hieros Berac fol. 6. 1. Nazir fol. 56. 1. The Synagogue of Gophna was certainly in Zippor There was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Id. Berac fol. 9. 1. Shab fol. 8. 1. The Synagogue of Babylon in Zippor There are also many names of famous Doctors there l l l l l l Id. Shekalim fol 46 1. R. Honna Rabba m m m m m m Id. Niddah fol. 50. 2. R. Abudina of Zippor n n n n n n Bab. Sanhedr fol. 91. 1. R. Bar Kaphra in Zippor R. Chaninah of Zippor o o o o o o Hieros Maasar Sheni fol. 55. 4 Schab fol. 9. 2. Trumoth fol. 45 3. c. The mention of whom is most frequent above others p p p p p p Bava Mizia cap. 8. hal 8. A controversie risen at Zippor was determined before R. Simeon ben Gamaliel and R. Jose Among many stories acted on this stage which might be produced we shall offer these only q q q q q q Hieros Jevamoth fol. 15. 3. Sotah fol. 23. 3. An Inquisition was sometime made after the men of Zippor they therefore that they might not be known clapped patches upon their noses but at last they were discovered c. r r r r r r Bab. Joma fol. 11. 1. One in the upper street of Zippor taking care about the scripts of paper fixed to the door posts was punished a thousand zuzees These words argue some persecution stirred up in that City against the Jews s s s s s s Hieros Trumoth fol. 45. 3. A certain Butcher of Zippor sould the Jews flesh that was forbidden namely dead carcasses and that which was torn On one Sabbath Eve after he had been drinking Wine going up into the roof he fell down thence and died The Dogs came and licked his blood R. Chaninah being asked Whether they should drive away the Dogs By no means said he for they eat of their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t
wonderful Messes rich Feasts c. he will give them himself to eat Bread beyond all other Provisions whatever food from Heaven and such as bringeth Salvation As to this whole passage of eating the Flesh and drinking the Blood of Christ it will be necessary to premise that of Mark IV. 11 12. I speak by Parables and all these things are done in Parables that seeing they might see and not perceive c. Vers. 34. Without a Parable spake he not unto them and when they were alone he expounded these things unto them And what can we suppose in this place but Parable wholly I. There was nothing more common in the Schools of the Jews than the phrases of eating and drinking in a metaphorical sense And surely it would found very harsh if not to be understood here metaphorically but litterally What to drink Blood a thing so severely interdicted the Jews once and again What to eat mans flesh a thing abhorrent to humane nature but above all abhorrent to the Jews to whom it was not lawful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat a member of a living Beast nor touch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the member of a dead man t t t t t t Midras Coheleth fol. 88. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every eating and drinking of which we find mention in the Book of Ecclesiastes is to be understood of the Law and good works i. e. by way of Parable and Metaphor By the Capernaite's leave therefore and the Romanist's too we will understand the eating and drinking in this place figuratively and parabolically II. Bread is very frequently used in the Jewish Writers for Doctrine So that when Christ talks of eating his flesh he might perhaps hint to them that he would feed his followers not only with his Doctrines but with himself too u u u u u u Chagigah fol. 14. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole stay of Bread Isai. III. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the masters of Doctrine as it is written come eat of my Bread Prov. IX 5. x x x x x x Gloss. in Succah fol. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed him with Bread that is make him take pains in the warfare of the Law as it is written come eat of my Bread Moses sed you with Doctrine and Manna but I feed you with Doctrine and my Flesh. III. There is mention even amongst the Talmudists themselves of eating the Messiah y Sanhedr fol. 98. 2. Rabh saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel shall eat the years of Messiah The Gloss is The plenty and satiety that shall be in the days of the Messiah shall belong to the Israelites Rabb Joseph saith True indeed but who shall eat thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall Chillek and Billek two Judges in Sodom eat of it We must except against that of R. Hillel who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah is not likely to come to Israel for they have already devoured him in the days of Hezekiah Those words of Hillel are repeated fol. 99. 1. Behold here is mention of eating the Messiah and none quarrel the phraseology They excepted against Hillel indeed that he should say that the Messiah was so eaten in the days of Hezekiah that he was not like to appear again in Israel but they made no scruple of the scheme and manner of speech at all For they plainly enough understood what was meant by eating the Messiah that is that in the days of Hezekiah they so much partook of the Messiah they received him so greedily embraced him so gladly and in a manner devoured him that they must look for him no more in the ages to come Gloss upon the place Messiah will come no more to Israel for Hezekiah was the Messiah IV. But the expression seems very harsh when he speaks of eating his flesh and drinking his blood He tells us therefore that these things must be taken in a spiritual sense Do these things offend you What and if you shall see the Son of man ascending up where he was before That is when you shall have seen me ascending into Heaven you will then find how impossible a thing it is to eat my flesh and drink my blood bodily for how can you eat the flesh of one that is in Heaven You may know therefore that I mean eating me spiritually For the words that I speak to you they are spirit and they are life V. But what sense did they take it in that did understand it Not in a Sacramental sense surely unless they were then instructed in the Death and Passion of our Saviour for the Sacrament hath a relation to his death but this sufficiently appears elsewhere that they knew or expected nothing of that Much less did they take it in a Jewish sense For the Jewish conceipts were about the mighty advantages that should accrue to them from the Messiah and those meerly earthly and sensual But to partake of the Messiah truly is to partake of himself his pure nature his righteousness his spirit and to live and grow and receive nourishment from that participation of him Things which the Jewish Schools heard little of did not believe did not think but things which our Blessed Saviour expresseth lively and comprehensively enough by that of eating his flesh and drinking his blood CHAP. VII VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Iews Feast of Tabernacles Tisri LET us draw down this Month from its beginning to this Feast of Tabernacles I. The first day of the Month Tisri was the beginning of the year for stating the years the intermissions of the seventh year and the Jubilees a a a a a a Rosh hashanah fol. 2. 1. Upon this day was the blowing of Trumphets Levit. XXIII 24. and persons were sent out to give notice of the beginning of the year On this day began the year of the world 3960. in the middle of which year Christ was Crucified II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second day observed also as holy by the Jews that were in Babylon that they might be sure not to miss the beginning of the year III. A Fast for the murder of Gedaliah for so they expound those words Zechar. VIII 19. The Fast of the seventh month b b b b b b Vid. Rasi Kimch in loc Maimon in Taanith cap. 7. IV. This day was the High-Priest in the apartment called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which he then betook himself from his own House that he might inure himself by exercise to the rites of the day of attonement approaching and be ready and fitted for the service of that day c c c c c c Joma cap. 1. hal 1. Seven days before the day of expiation they sequestered the Chief Priest from his own House and shut him up into the apartment called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substituting to him another Priest lest accidentally there should some
Gygantick Canaanites for the use of war 88 89 Dependance upon God for Life and Being is to be owned and acknowledged by all good Christians 1205 1206 Descent of Christ into Hell the improper meaning as to what the Church of Rome understands by it p. 1341 1347. His Descent into Hell is supposed by some to be the Torments he suffered on the Cross. Destruction of Jerusalem is frequently exprest in Scripture as if it were the Destruction of the whole World 244 Devil how he is the Prince of this World p. 591 592. The sin of the Devil what it was p. 198. How he deceived the Nations or Heathen before the Gospel p. 1171. How when and why and how long let loose by Christ. p. 1172 1173 1174. He is called the Angel of death by the Jews p. 1299. The end for which Christ bound the Devil a Thousand years p. 1233. The Gospel was the chain with which he was bound p. 1233 The Devil is denominated That wicked one why 1306 Devilishness how much thereof the Devil can infuse into Mans nature with the reason of it 1308 1309 Devils were cast out by one that did not follow Christ how possible p. 346. Devils called Angels how Saints shall Judge them p. 754. Angels put for Devils 773. The Souls of Men are in a better state than Devils p. 1302 The sin of the Devils is wretched beyond pardon 1305 Dew of Christ is his quickening Power 691 Dialect the Dialect of the Galileans differed much from the Dialect of the Jews 78 79 Didrachma Tribute mony two things perswade that it was the half Shekel paid yearly in the Temple 211 212 Diet a Diet was thirty Miles 319 Diocletian the Emperor was once Diclot the keeper of Hogs 7 Dipping in Baptism indeavoured to be laid aside because it caused the Women of Galilee to grow barren p. 121 122. Why sprinkling was used in stead of dipping 121 Disciple and Singular what They are terms sometimes confounded and sometimes distinguished 433 Disciples of Christ mentioned by the Talmudists p. 171. Why they were twelve and for what end they were chosen 174 Disciples or Learners after the days of Rabban Gamaliel did use to sit while they were instructed p 395 396. They had power to ask the Doctors any questions as they went along in their Expositions and Lectures 396 Discoursing the dead discoursing one among another and also with those that were alive was the opinion of the Jews 457 Diseases grievous attributed usually by the Jews to evil Spirits p. 211. Diseases were supposed by the Jews to be inflicted by the Devil 441 Disputes the power and will of God being well understood and submitted to take off abundance of carnal Atheistical Disputes 1320 1321 Divinity the Mystery of it not contrary to reason how to be understood 1103 Divorces what among the Jews p. 146 147. A Bill of Divorce its manner of giving with a Copy of such a Bill how confirmed how delivered p. 147 148. Christ permits not Divorce except in the case of Adultry 148 Doctors of the Law were of several sorts p. 421. What 434 Dogs and Swine were forbidden the Jews with the Reasons thereof p. 168. Dogs put for Gentiles or Heathens Page 202 Doors and Gates lying on the North-side of the Temple what 32 Dositheus or Dosthes was a famous Seducer of the Samaritans 483 504 Dowery in the donation of it the Galileans differed from the Jews 77 78 Drachm what 468 Dreams none in the World more fond of dreams than the Jews using art to make themselves dream and nice Rules of interpreting dreams p. 243. Dreams some were strange and odd 1257 Drink the Jewish Doctors say that to drink a Quart of Wine makes one drunk 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. This is proved in Rabban Gamaliel 61 Drinking and Eating used frequently in a metaphorical sense by the Jews p. 553 554. Drinking the Blood and eating the Flesh of Christ is of necessity Metaphorical 553 554 Drunk Vide Drink Dumb such Persons were unfit to Sacrifice c. 210 384 Dust white Dust for Potters Clay c. 12 Dust of the Feet what it was to shake it off 179 Dying called Martyrdom for others to save their Country what 326 E. EARTH and Heaven made by God and wherefore he made them 1321 Eating and Drinking commonly used in a Metaphorical sense by the Jews 553 554 Eating the Flesh and drinking the Blood of Christ must of necessity be Metaphorically understood 553 554 Ebal how far from Jordan p. 79 80. Ebal Mount its situation 505 Fedippa formerly called Chezib and Achzib the name of a place 61 Edom rendred Rome 292 Edomites rendred Romans 292 Egypt was full of Jews there they had a Temple and all their Offices and Ordinances 111 112 Elder a Title proper to Saint John 337 Elders Chief Priests and Scribes how distinguished p. 469. Elders ordained by whom and how p. 686. They were to judge in Pecuniary Affairs 755 Elect what it signified and who they were 1146 Election admits not of magis and minus 1147 Elements used for Mosaick Rites 626 Elias the frequent appearance of him we meet with in the Writings of the Jews were either Stories or Diabolical Apparitions p. 129. His coming how vain the expectation of it was among the Jews the Ends also of his expected coming as they propose them what p 209 c. They looked for his coming before the Messias p. 210. Elias put for John the Baptist. 382 383 Elijah put for John the Baptist. 382 383 Elizabeth why she hid her self when with child 1220 Elymas and Barjesus the reason of the two Names for the same Person and what they both signifie 687 1192 Emims what 363 Emmaus six Furlongs from Jerusalem p. 42. What p. 293. It was from Jerusalem seven Miles and an half the same with Nicopolis p. 371. It s situation p. 372 373 Encoenia or the Feasts of Dedication So the Feast of Dedication among the Jews why called Lights It was kept for eight days all over the Land Page 576 577 578 Enchantments there were hardly any People in the World that more used Enchantments than the Jews p. 243. Which consisted in Amulets Charms Mutterings and Exorcisms p. 243. So skilful were they in Conjurings Enchantments and Sorceries that they wrought great signs and wonders and many Villanies by them p. 244. Hence arose false Christs p. 244. Some sort of Hereticks used Enchantments or Sorceries to cause Men to follow them 497 End and Beginning as referring to things to be debated or explained what p. 565 566. End of all things and of the World put for the end of the Jewish State 1074 Engedi is ill placed in the Maps p. 7. Engedi is Hazezon Tamar 296 Enmity why the Lord put Emnity between Man and Devil 1171 Ephraim a Town so called p. 49
are called the brethren of Jesus were the sons of Joseph by another wife as some have thought them they had been fittest to have been charged with the maintenance of the widdow About the ninth hour Jesus crieth out Eli Eli lama sabachthani that is My God my God why hast thou left me Not forsaken him as to the feeling of any spiritual desertion but why left to such hands and to such cruel usage Some said hereupon he called Elias but was this said in mockery or indeed did they think his words Eli Eli meant Elias Two things might make them really think so the unusualness of the word Eli or Elohi in their Syriack tongue the word Mari being it by which they commonly expressed the sense of that And 2. the common opinion and legends that they had of Elias his coming to comfort and resolve men in distress and perplexity of which their Talmuds give not a few examples Complaining of thirst he had vinegar given him which having tasted and feeling the pangs of death come upon him he saith It is finished and giving up a great cry and committing his Spirit to God he dieth at the time of the evening sacrifice At which instant there was an Earthquake which rent the rocks and the vail of the Temple was then also rent in the middle The Priest that offered Incense that evening sacrifice time could bring an amazed testimony of this when he came forth The renting of the rocks light in such a place as where were the graves of many Saints hewn out which now were opened and shewed the conquest over the grave and at another Earthquake at which Christs grave was opened on the morning of his resurrection the mouldred bodies of these graves revived and after his rising they came out of the graves also and came into the holy City Observe that Matthew calls Jerusalem The holy City when it hath now murdered Christ chap. 27. 53. How great a matter must it be that must unchurch a Nation The Centurion and the company present at the sight of what strange things had occurred return much affected and full of thoughts about what was done As the evening grew on the Jews desire and obtain that the legs of them might be broken so to hasten their end that they might not hang on the Cross all night This dispatcheth the penitent thief howsoever it did the other as we may conclude from the words of Christ that told him of being that day in Paradise But Christ being dead already they brake no bone of him but one with a Spear pierceth him and out of his side cometh water and blood distinct and discernable the one from the other At Even Joseph of Aramathaea Samuels Town 1 Sam. 1. 1. a Priest or a Levite one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Council-chamber of the Temple begs the body of Jesus which otherwise should have been buried in the common graves of Malefactors and intombs it in his own Tomb Nichodemus joyning with him and the Women observing where he was laid go and prepare spices for his further imbalming when the Sabbath was over all shewing their love to him but in this very action shewing their little expecting his Resurrection SECTION LXXXVII MATTH Ch. XXVIII from the beginning to Ver. 16. MARK Ch. XVI from the begin to Ver. 12. LUKE Ch. XXIV from the begin to Ver. 13. JOHN Ch. XX. from the begin to Ver. 19. CHRISTS Resurrection his first appearing viz. to Mary Magdalen AS for the subsequence of this Section to the preceding there can be no scruple but it requires some heedfulness to lay the story in it in its proper currency because of some seeming diversities in the four in their relating the story of it The Lord of life was under death about 36 hours and so long was that day wherein the Sun stood still in the time of Joshua as Kimchi saith it is the acknowledgment of the Jews on Josh. 10. Christ himself calleth this space three daies and three nights Matth. 12. 40. whereas it was but two nights and one whole day and two small parts of two more And yet herein he speaketh warrantably even by the known and allowed Dialect of the Nation Both the Talmuds in the Treatise Shabba per. 9. do dispute about the three daies that Israel separated from their Wives before the giving of the Law Exod. 19. 15. and among other things they have these passages R. Akibah made the day a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the night a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so did R. Ismael But this is a tradition R. Eliezer ben Azariah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A day and a night make a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a part of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is accounted as the whole Observe these last words to the purpose that we are upon Three natural daies by this rule were three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and any part of any of these was accounted as the whole of it The Evangelists seem to differ somewhat in the mention of the time of the Womens coming to the sepulchre John saith Mary Magdalen came while it was yet dark Matthew when it began to dawn whereas Mark saith she and the other women came thither at Sunrising All which together speak the story to the full to this tenour That at the dawning and while it was yet dark the Women as soon as they could see at the least Mary Magdalen set out to go to the Sepulchre and that was at the very instant of Christs rising when there was a great Earthquake and an Angel came and rolled away the Stone Mary Magdalen came from Bethany from her brother Lazarus his house if she came from her own home and the other Women were at their several lodgings and to get them all together for they were to go about this work all together would spend some time so that though Mary were so early stirring yet before they were all got together to the Scpulchre it was Sunrising These Women little knew of the watch that was set over the grave and the sealing of the stone which was done on the morning of the Sabbath for all their care is how to get the stone rolled away When they come there they find that done already and the Watch was fled and the Angel that had rolled it away sitting on it on the right hand of the entring in and when they were entred in they saw another Angel which both told them of his being risen And thus Matthew and Mark that mention but one Angel are to be reconciled to Luke who speaketh of two The Women return and tell the Disciples what they had seen but their words seemed to them as idle tales yea Mary her self yet believed not that he was risen It is worth studying upon the faith of the Disciples it was a saving faith in Christ and yet they believed not that he should die till he was dead nor believed that he
in Heaven which all along speaks according to the platform of the Temple at Hierusalem Here is a Sea of Glass mingled with Fire and Harpers harping by it c. singing the song of Moses which as it calls to mind Moses and the peoples singing upon the read Sea shore upon their delivery from Egypt Exod. 15. so doth it plainly allude to the musick at the Temple by the laver or Sea and which standing near the Altar was as a Sea of Glass mingled with Fire Moses and Israel sing after the destruction of Egypt for their deliverance was by her destruction but those here that have got victory over the Beast sing before he is destroyed for they are delivered from him and prevail against him though he stand in his strength and his destruction be not yet come The Gospel grew and Sanguis Martyrum was semen Ecclesiae do Satan and Antichrist what they can After this song The Temple of the Tabernacle of the Testimony in Heaven was opened ver 5. All the whole building upon Mount Moriah was called the Temple the Courts and Cloisters and Chambers c. but the very house it self The Holy and Holy of Holies was only and properly The Temple of the Tabernacle of Testimony And the song mentioned before ver 2. is represented as being in the Court near the Altar and laver but now the very House it self is opened Parallel to what is spoken Chap. 11. 19. The Temple of God was opened in Heaven and there was seen in his Temple the Ark of his Covenant The Lord in pouring out vengeance upon Antichrist will manifest his judgments as ver 4. and open his Counsels and Covenant for while the enemy raged and raved and destroyed those that would not worship him and when even all the world in a manner did worship him the Lords judgmeâ—ts were hid and his Covenant with his people as it were out of sight or as if no such thing had been but when this vengeance shall come then all will be plain The seven Angels that pour out the seven Vials are charactered in the garb of Priests coming out of the Temple in white linen and girded over the breasts as the Priests were One of the living creatures gives the Vials into their hands the very same sense and carriage with that Ezek. 10. 7. REVEL CHAP. XVI WERE the Stage where the things of this Book were to be acted and the time of their acting of as little compass as was that of the things of Daniel one might with more probability allot the several things mentioned to their several times as the things in him may be done But since the scene here is as large as all the World where the Gospel was to come and the time as long as time shall be 1600 years past already and how much behind none knoweth to undertake to apply every thing in this Book to its particular time place and occasion is to run a hazardous undertaking In some places indeed the things are so plain that they speak themselves but in many so obscure that he that will venture to bring them to particular application doth it more upon his own venture then upon any good textual warrant And amongst those obscurities these Vials are not the least Take them in a general interpretation as I believe they are intended and their meaning is easie to be understood but to come to allot them severally to this or that time or place is but to do that that when ye have done all you can will come to no surer bottom to rest upon then your own conceit and supposal The matter of them is expressed as to the most part by allusion to the plagues of Egypt as boils blood darkness and so it clears the thing intended namely in general to shew how the mystical Egypt Chap. 11. 8. after all her oppression and persecution of the Israel of God should at last come to receive her just reward as old Egypt had done and that God would follow her with plagues till he had destroyed her They are somewhat like the plagues of the seven Trumpets some of which as we observed did in general speak the state of the World till the rising of Antichrist and these Vials may be understood as the general description of his plagues and ruine We observed in Chap. 6. and that upon good Scripture ground that the six Seals did all but speak one effect namely the destruction of the Jewish Nation but brought to pass by several judgments and the like interpretation may be made here The first Vial brings a noisom Boyl upon the worshippers of the Beast this was the sixth plague of Egypt but here the first for that plague in Egypt came home to Jannes and Jambers the Magicians that they could not stand before Moses Exod. 9. 11. And that both this and all the rest might be shewed to reach home even to the veriest deceivers and ringleaders of mischief in Antichristian Egypt this is justly set in the first rank The second and third here refer to the one plague of Blood in Egypt and these exceed that For there all the Rivers and Ponds were indeed turned into Blood but the Egyptians digged for Water about the River to drink Exod. 7. 24. and found it and it was not turned into Blood The question and answer of Aben Ezra is pertinent It is said there was blood throughout all the Land of Egypt And the Magicians did so with their inchantments Now how could the Magicians turn water into blood when there was no water left but all was blood And he answers Aaron only turned the waters that were above ground into blood not those that were under ground but here Sea and Rivers and Fountains and all are become Blood still to shew how throughly the plagues should come home At these plagues there is mention of the Angel of the waters ver 5. which since all the Angels here are charactered in the garb of Priests as hath been said may also be understood as alluding to that Priest whose office it was to have care of the Waters and to look that there should be Water enough and fitting for the people to drink that came up to the three Festivals Among the offices of the Priests at the Temple this was one Maym. in Kele Mikdash per. 7. and Nicodemus whom the Talmud speaks of was of this office Aboth R. Nathan per. 6. The fourth Vial poured into the Sun brings scorching heat this seems to allude to Joshua's or Deborah's day when the Stars from Heaven fought the Sun standing still so long did not only give light to Israel but probably heat and faintness to the Canaanites and Psal. 121. 6. seems to refer thither The Sun shall not smite thee by day As in the fourth they are plagued by the Sun so in the fifth by want of it The seat of the Beast darkned as Pharaohs Throne and Kingdom was and this darkness bringing horror and pains
they are called also by the wise men Sadduces and Baithusaeans they began to oppose the Cabbalah or traditions and to expound the Text as themselves thought good without hearkning to any of the wise men at all In Avoth per. 1. And Elias Levita thus Antigonus of Socoh had two Scholars Sadoc and Baithus which grew exceeding wicked and denied the Traditional Law and believed only what was written in the written Law therefore they called them Karaites The Sadduces were addicted to a Ceremonious Religion as well as the Pharisees though in all things they went not so far and in the same things they went not always alike They used Phylacteries as well as the Pharisees but they wore them not after the very same fashion Megil fol. 24. Nay somtimes some of the Priests administred the service at the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the way of the Saduces different from the Ordinary way but such as the Jerusalem Talmud relateth dyed strange deaths And the matters wherein they followed the way of the Sadduces were all about Ceremony But they would own â—one of the Ceremonies they used as derived from Tradition but as they pretended deduced in all points from Moses his Text For they would acknowledge nothing but what was written though oftentimes they did not so much find it to be written so as they made it so by their construction and joyned in many things with the Traditional Ceremonies but scorned to receive them from Tradition but would make shift to find ground for them in the Text even as many amongst us at this day hold Arminian Socinian or Popish Tenets yet scorn to fetch them or to acknowledge them fetcht from Arminius Socinus or Rome but will seem to fetch them out of the very Text of Scripture Let me conclude this matter with some words of Josephus to shew how they despised and rejected traditions and with a passage in Maimonides that sheweth how they would have nothing but what was to be seen in the Text of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Pharisees saith Josephus delivered many things unto the people as appertaining to the Law by Traditions from the Fathers which are not written in the Law of Moses And therefore the Sect of the Sadduces cast them off saying that these things are to be accounted for Laws which are written but that these things that come by Tradition from the Fathers ought not to be kept And about these matters were often great disputes and differences betwixt them Antiq. lib 13. cap. 18. And It is unlawful saith Maymonides for a man to teach when he is drunk but if he teach a thing that is so plain in the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that even the Sadduces will acknowledge it then is it lawful as that a creeping thing is unclean a frog clean blood forbidden c. In biath hammikdash per. 1. Sect. V. Of the Pharisees As the Sadduces on the one hand made nothing of Traditions at all so the Pharisees on the other hand did make exceedingly too much not only beyond the Sadduces but also the rest of the Nation that walked in the high way of the State-Religion separating and singling themselves in a more strict course of Ceremonious devotion from other people The Jews do write their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parush Parushim with u in the second Syllable But the Greek of the New Testament and Josephus as also the Syriack and Arabick do read it with i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharish Suitable to the Chaldee and Syriack language which was then spoken The word Parash is used but once in Scripture for separation as ii is observed by Elias Levita whose words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Parash saith he betokeneth division and separation and it is found in Scripture but only once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 34. 12. His scattered or parted sheep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint rendred by the Latine oves seperatae yet our Rabins of happy memory have used it exceeding much And from hence is the Noun Parush and Parushim that is Pharisee and Pharisees and they were men separate from the ways of the world as were the Nazarites Baal Aruch yet clearet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pharisee saith he is he that separateth himself from all uncleaness and from all unclean meats and from the common people that understand not the exact orders for meats c. According to this sense of separation Juchasin calleth Merlins mother a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pharisee that is a Nun or recluse His story of him and her is briefly thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the days of Pope Leo was the great wise man Merlin in England And they say he was the son of a Spirit Now his mother was a Kings daughter A Nun And he made many books fol. 144. col 1. And divers other passages in the Jewish writers might he produced by which they shew the general acceptation of the word Pharisee namely that it signified and imported separation and that the Pharisees were Separatists from others of the Nation Now about the separation of the Pharisees from other persons two things are to be examined 1. In what their separation did consist And 2. from what persons it was that they did separate As to the first their Separation from others was not about the publick Ordinances or refraining the publick Assemblies as the Separatists of our times do but it considered in some other thing In Mat. 12. 9 13. Luke 6. 6 7. there were Pharisees in the Synagogue at the publick Worship c. And Separation from the publick Assemblies was against their own position 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The prayer of the Congregation saith their Tradition is always heard Yea though sinners be among them yet the Holy blessed God refuseth not the prayer of the Assembly Therefore it is necessary that a man joyn himself with the Congregation and pray not alone at any time when he may pray with the Congregation And let a man ever go to Morning and Evening prayer in the Synagogue for his prayer is not always constantly heard but in the Synagogue And every one that hath a Synagogue in his City and prayeth not in it with the Congregation he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil neighbour Maymon in Tephillah per. 8. Nor did their Separation consist in refraining the company and converse of others for they sate in the Sanhedrin with Sadduces Acts 23. 6. Mark 3. 6. see also Mat. 16. 1. they to other mens houses Mark 16. 16. c. Conversed with any sorts of men to make them Proselytes Mat. 23. 15. conferred ordinarily with Christ and his Disciples Mat. 15. 1. 12. 1 2 c. And indeed it will be a hard thing to find in the Jews antiquities mention of Separation of any of the Nation from
and Delivery of Niniveh I cannot but admire a double mercy of God who to use a Fathers words Sic dedit poenitentibus veniam qui sic dedit peccantibus poenitentiam Who was so ready upon their Repentance to grant them Pardon who was so ready upon his Threatning to give them Repentance Other kind of entertainment than Jonah had had he that came from Gregory Bishop of Rome to Preach to our Realm of England The passage of which story our Countryman Bede hath fully related That when Austen had Preached the Gospel to the King and Dehorted him from his Irreligious Religion your words saith the King are good but I have been trained up so in the Religion â— now follow that I cannot forsake it to change for a new This Argument too many â—â—perstitious Souls ground upon in these days choosing rather to Err with Plato than to follow the Truth with another Desiring rather to be and being as they desire of a false Religion than to forsake the Profession of their Parents and Predecessors Not refusing like good fellows to go to Hell for company rather than to Heaven alone Such a boon companion was Rochardus King of the Phrisons of whom it is Recorded that whereas a Bishop had perswaded him so far towards Christianity as that he had got him into the water to Baptize him the King there questions which way his forefathers went which died Unbaptized whether to Heaven or Hell The Bishop answers That most certainly they were gone to Hell Then will I go the same way with them saith the wicked King and pulls back his Foot out of the water and would not be Baptized at all Hoc animus meminisse horret luctuque refugit CHAP. XXVI Of the Iews Sacraments Circumcision and Passover BOTH these Sacraments of the Jews were with Blood both in Figure the one to carry the Memory of Christ till he came and the other the Passion of him being come Abraham received the sign of Circumcision the seal of the Righteousness of Faith which he had when he was Uncircumcised Rom. 4. The Israelites received the Institution of the Passover in Egypt Exod. 12. I will not stand to Allegorize these matters of the time and manner of receiving these two but only of the things themselves Circumcision given in such a place is not for nothing but in the place of Generation it is given Abraham as a Seal of his Faith that he should be the Father of all those that believe Rom. 4. And especially a Seal to him of Christs coming from those Loins near to which his Circumcision was And appertaining to this I take to be the Oath that Abraham gives his Servant and that Jacob gives Joseph with their Hands put under their Thighs * * * As the Iews think not to swear by their Circumcision but by Christ that should come from those Thighs Circumcision was also used for distinction of an Israelite at the first and hence were they distinguished but in time Ismael had taught his race so much and Egyptians Phaenicians Arabians and the Countries about them grew Circumcised So was Pythagoras Circumcised that he might have access to the recluse Misteries of the Egyptians Religion Circumcision was also used with the Jews as Baptism with us for admission into the Church of Israel And it was Gods express command that the Child on the eighth day should be Circumcised And on that day more than any other saith Saint Austen to signifie Christs resurrection who rested the weeks end in the grave and rose on the eighth day And if Aristotle say true one may give a reason why not before the eighth day because a Child for the seven days is most dangerous for weakness A stranger was so admitted to their Congregation Exod. 2. 48. And of this does Rabbi Eliezer fantastically expound that verse in Jonah 1. 16. Then the men feared the Lord exceedingly and offered sacrifice whereupon the wandring Jew saith thus As soon as the Mariners saw when they drew near to Niniveh all the wonders that the blessed God did to Jonah they stood and cast every one his gods into the Sea They returned to Joppa and went up to Jerusalem and Circumcised the flesh of their fore-skin as it is said And the men feared the Lord exceedingly and sacrificed Sacrifices what Sacrifice But this Blood of the Circumcision which is as the Blood of a Sacrifice And they vowed to bring every one his Wife and Children and all that he had to fear the Lord God of Jonah and they vowed and performed This was indeed the way to admit Proselytes by Circumcision but in Salomons time when they became Proselytes by thousands they admitted them by Baptism or Washing as some Jews do witness Whether the neglect of Circumcision as I may so term it in the Wilderness were meerly Politick because of their more fitness for any moments removal and march or whether some Mystery were in it I will not decide Nor need I relate how the Jews use to Circumcise their Children for the great Buxtorfius hath punctually done it Nor can I relate how highly the Jews prise their Circumcision for one might gather volums out of them upon this subject For they consider not that he is not a Jew which is one outward neither is that Circumcision which is outward in the flesh But he is a Jew which is one within and the Circumcision is of the Heart in the Spirit not in the Letter whose Praise is not of Men but of God CHAP. XXVII Of the Passover THE Passover was a full representation of Christs passion though to the Jews the Passover was more than a meer shadow To run through the parts of it might be more than copious A word and away At the Passover the beginning of the Year is changed So. At Christs Passover the beginning of the Week is changed The Passover was either of a Lamb to signifie Christs innocency or of a Kid to signifie his likeness to sinful Flesh as Lyranus The Lamb or Kid was taken up and kept four days to see whether he were spotless and it may be to scoure and cleanse himself from his Grass The Passover slain at Even So CHRIST slain at Even His Blood to be sprinkled with a bunch of Hysop So CHRISTS Blood sprinkled And of this I think David may be understood Psal. 51. Cleanse me with Hysop That is besprinkle me with the Blood of the true Paschal Lamb Jesus Christ. He was to be roasted with Fire So So Christ tried with Fire of Affliction These parts were to be roasted His Head His Legs His Inward parts So was CHRIST Tortured His Head with Thorns His Hands and Feet with Nails His Inwards with a Spear Their Eating of him as it concerned the Israelites in their estate so may it instruct Christians for the eating of the true Passover the Lords Supper The Passover Eaten Without Leaven With bitter Herbs With Loins girt With Feet shod With Staff
look first to what use these several rooms were constantly put and then we shall be the better inabled to judge of this matter n n n Mid. ubi supr 1. That in the South East corner was a room for Nazarites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there they boiled their peace-offerings polled their hair and put it under the pot according to the Law Numb VI. 18. o o o Nazir per. 1. Nazarism was most ordinarily for thirty days though sometime it was for years and sometime for term of life He whose vow was expired was to bring three beasts one for a burnt-offering another for a sin-offering and a third for a peace-offering p p p Ibid. per. 6. If he polled his head in the Country as Paul did at Cenchrea he was to bring his hair and burn it under the Caldron where his peace-offering was boiling which was in this place that we are speaking of And if he polled it here it was the readier The Jews in the Treatise alledged in the Margine above speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Samson Nazarite and an everlasting Nazarite not but that Samson was a Nazarite always but they use this distinction in reference to the manner of the Vow making He that took on him to be a Nazarite like Samson as saying Behold I will be a Nazarite like Samson or like the Son of Manoah or like the husband of Delilah or like him that carried away the gates of Azzah or like him whose eyes the Philistines put out such an one might never cut his hair but it must ever grow upon him and such a Nazarite did Absalom take upon him to be but he was forced to cut his hair once every year it was so heavy But he that was a Nazarite everlasting that is that took upon him Nazarism upon other terms as he that said I will be a Nazarite according to the number of the hairs of my head or the dust of the Earth or sand of the Sea shore he might poll his head once in thirty days but his hair was not to be thus burnt because his vow was not out But he whose vow was expired wheresoever he polled his head was to come to this place and here to boyl his Peace-offeting and to burn his hair and the Priest took the shoulder as it boiled and a Cake and a Wafer of unleavened bread and put all upon the hands of the Nazarite and waved them and then was the Nazarite at liberty to drink wine and to be defiled by the dead But R. Simeon saith that as soon as any of the blood of any of the Lambs was sprinkled on him he was at this liberty The same Tract also speaketh of women Nazarites as o o o Ibid. per. 3. Queen Helena who was a Nazarite first by her own ingagement seven years and by coming into the Land of Israel seven years more and by a defilement seven years more one and twenty in all p p p Ibid. per. 6. And Mary of Tarmud who whilst the blood of her offerings was sprinkling on her word was brought her that her daughter was in danger of death and she went away the sprinkling half done and half undone and found her daughter dead and came again and was sprinkled out Now to enquire whether these women cut their hair at the expiring of their vow is not much to this place and purpose and therefore we shall not trouble our selves at present to hearken after it But me thinks that q q q Iuchasin fol. 15. trac 1. passage of Simeon the Just was to purpose who in all his life time would take a Sin-offering but of one Nazarite only and his reason was because he thought they made their vows in some passion and repented of it when they had done 2. r r r Mid. ubi supr The North-East rooms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the place of the wood where the Priests that had blemishes did search the wood for worms for any wood that had worms in it was unclean for to burn upon the Altar s s s Maym. in biath hamiâ—dash per. 6. Mid. per. 5 The great Sanhedrin sate in the building Gazith and a main work of theirs continually was that they judged of the Priesthood and tryed the Priests as concerning their genealogy whether they were truly of the Priestly line or no and concerning blemishes whether they were fit to serve or no every one that was found failing of the right pedegree was clothed with black and vailed with black and got him out of the Court But whosoever was found right and perfect was clothed with white compare Rev. III. 4. VII 9. and went in and served with the Priests his brethren Whosoever was found of the right blood of the Priests but some blemish was found in him he went and sate him down in the Wood-room and wormed the wood for the Altar and had his portion in the holy things with the men of the house of his father and eat with them And when a Priest was found without blemish they made holy day and great rejoycing and blessed God for it with a Solemn prayer t t t Mid. ubi sup 3. The North-West room 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the room of the Lepers After the many rites for the cleansing of the Leper abroad in the Country at his own house u u u Maym. in Tâ—mâ—ach tsoreah per. 11. as killing a Sparrow and besprinkling him with the bloud mingled with water sending another sparrow flying in the open air shaving himself with a razor every hair off c. On the seventh day he was to shave himself again and to wash himself in water and then he was clean from defiling and might come within Jerusalem On the eighth day he brought three Lambs for a Sin-offering Trespass-offering and Burnt-offering w w w Talm. in Negain per. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bathed himself in the Lepers room and went and stood in the gate of Nicanor and there the Priests besprinkled him c. The manner of which we have observed elsewhere x x x Mid. ubi sup 4. The South-West room was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house of the oyl y y y Ibid. Maym. in Beth. â—abbâ—â—h per. 5. For there they laid up the wine and the oyl whereof there was so frequent and constant use by the appointment of the Law in their meat and drink offerings see Numb XV. And now that we have seen the use and imployment to which these rooms were put it is the more seasonable to consider of that which we mentioned before namely whether these four rooms in the four corners of the Court of the women were quite open to the skies or roofed over and in what sense to take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two things do here meet us which are considerable 1. That these places in
5. I wist not that he was the High Priest 320 26. 24. Thou art besides they self 311 ROMANS Ch. vers  Page 9. 14 15. I Will have mercy on whom I will c. harmonized with Mal. 1. 2 3. 15 1 CORINTHIANS Ch. vers  Page 1. 17. CHRIST sent me not to baptize 217 6. 2. Saints shall judge the World 301 7. 14. How Children were computed holy 203 10. 4. They drank of the rock that followed them 711 11. 10. The Woman to have power on her Head because of the Angels 302 303  25 28. With the context about the calling of the Jews 376 377 12. 3 4. No man speaking by the Spirit of God can call Jesus accursed c. 303 14. 4. He that speaketh a Tongue edifieth himself 285 15. 29. Baptism for Death and Martyrdom 250 841  32. Fought with Beasts c. 299 16. 9. Great and effectual door opened 300  22. Anathama Maranatha 304 2 CORINTHIANS Ch. vers  Page 8. 18. WHO the two Brethren were 310 311 10. 10. For his Letters are weighty c. 311 11. 24. Fourty stripes save one 901  25. A day and a night in the deep 321 12. 2. Whether in the body I cannot tell 877 878 GALATIAN Ch. vers  Page 4. 26. JERUSALEM from above 455 5. 2. If ye be circumcised Christ shall profit you nothing 319 EPHESIANS Ch. vers  Page 2. 2. PRINCE of the power of the air 509 5. 26 27. Without spot or wrinckle 325  29. Men ought to love their Wives as their own body 325 PHILIPPIANS Ch. vers  Page 3. 2. DOgs concision 326  19. Whose God is their belly 222 4. 3. Women labouring in the Gospel 294 COLOSSIANS Ch. vers  Page 1. 23. PREACHED to every Creature 272 4. 16. Epistle from Laodicea what 326 2 THESSALONIANS Ch. vers  Page 2. 6 7. WHAT withholdeth and that letteth will let 298 1 TIMOTHY Ch. vers  Page 1. 4. ENDLESS Genealogies what 308 3. 12. Let the Deacons be c. 308  15. Ground and Pillar of Truth 309 5. 17. Let the Elders be counted worthy of double honour c. 308 2 TIMOTHY Ch. vers  Page 1. 15. ALL in Asia are turned from me 341 3. 8. Jannes and Jambres 1005 1006 4. 10. Crescens to Galatia 322 323  13. Cloak 316 TITUS Ch. vers  Page 3. 9. ENDLESS Genealogies 308 HEBREWS Ch. vers  Page 7. 3. SEM without Father c. 11 10. 29. Blood of the Covenant wherewith he i. e. Jesus Christ was sanctified 331 332 11. 21. Blessed both the sons of Joseph 22 12. 16. For his Polygamy Esau is called a fornicator 15 13. 12. The place of Execution without the City applied to Christs sufferings 267 JAMES Ch. Vers.  Page 5. 8 9. COMING of the Lord draweth nigh Behold the Judge standeth at the door 332 333  14. Anointing the sick with Oyl 333 1 PETER Ch. vers  Page 3. 19. SPIRITS in prison what 336  21. Baptism doth now save us 336 4. 7. The end of all things is at hand for the desolation of the Jewish Nation 335 2 PETER Ch. ves  Page 1. 14. I Must shortly put off this Tabernacle 338 2. 1. Damnable Heresies 338 1 JOHN Ch. vers  Page 2. 16. LUST of the Flesh of the Eye and pride of Life 211 692 5. 6 8. Spirit Water and Blood 517 JUDE  Vers.  Page  8. FIlthy dreamers 371  9. Michael the Arch Angel contending c. A story currant among the Jews 338 REVELATIONS Ch. vers  Page 2. 10. WHO that Jezabel might be 787 7. 6. Manasseh for Moses 45 10. 6 7. He swaer by himself that liveth c. 345 11. 1 2. The holy Ground not bounded or measured and why 1051. * An Appendix of some Places of Scripture differently Read from the ordinary Translation GENESIS Ch. vers  Page 44. 15. CAN make a very strict inquiry 20 EXODUS Ch. vers  Page 18. 6. I Jethro thy Father in Law come to thee not am come to thee 711 DEUTERONOMY Ch. Vers.  Page 8. 3. BY every thing that cometh out of the mouth 496 33. 6. Not die the second death 39. Text Marg. JUDGES Ch. vers  Page 1. 8. AND the Children of Judah warred against Jerusalem and took it and smote it 44 1 SAMUEL Ch. vers  Page 7. 2. Then not and. 54. Text. Marg. 2 KINGS Ch. vers  Page 5. 18. WHEN my Master hath gone and hath bowed 86 6. 23. Came no more as yet into the Land 86 1 CHRON. Ch. vers  Page 7. 21. FOR the men of Gath who were born in the Land slew them for they came c. 22 19. 7 18. Thirty two thousand men with Chariots Seven thousand men with Chariots 63 2 CHRON. Ch. vers  Page 22. 2. A Haziah was the son of the two and fourty years 387 EZRA Ch. vers  Page 6. 3. THREE Houses of hewn stone what 1066. * 10. 15. Stood against this matter 144 JOB Ch. vers  Page 1. 5. AS the days of their Feasting went about 23 PSALMS Ps. vers  Page 52.  Title David came 57. Text. Marg. 58. 9. As he lively so the wrath 58 ISAIAH Ch. vers  Page 11. 4. Wicked one for the Romans 424 JEREMIAH Ch. vers  Page 89. 3. Rab-Mag or the Great Mag. 437 DANIEL Ch. vers  Page 9. 27. WITH many in one week and half that week 136 LUKE Ch. vers  Page 1. 17. In the wisdom of the righteous 409 1. 57. Had magnified Mary 420. Text. Marg. JOHN Ch. vers  Page 5. 39. Ye search Indicatively 664 684 12. 3. Maâ—y which had anointed 249  7. She hath kept it 251 The ACTS Ch. vers  Page 1. 2. How to be pointed and read 734  4. Variously rendred 737 14. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 292 21. 27. As the seven days were to have been accomplished 319 1 THESSALONIANS Ch. vers  Page 5.  Postscript from Athens but it was writ from Corinth not from Athens demonstrated 296 2 THESSALONIANS Ch. vers  Page 3.  Postscript not from Athens but Corinth 296 297 A Second Table of AUTHORS or their WORKS Quoted in the First Volume A. ABarbinel Aben Ezra Abraham Zaccuth Ado. Alphesi Ammonius Appianus Aquila Aquinas Aristeas Aruch and the Author of the Aruch Athanasius Augustinus or S. Augustine B. BAal Hatturim Baal Turim Baronius Beda Bellarmine Berosus Beza Brucioli Buxtorfius C. CAjetan Calvin Camerarius Cassiodorus Chaldee Paraphrast Chemnitius Chrysostom Clemens Alexandrinus Crantzius Cyprian Cyrill D. DAmascen David Kimchi De Dieu Diodorus Siculus Dion Dion Cassius E. EGesippus Elias Levita Epiphanius Erasmus Eusebius F. FUller Funccius G. GAlatine Galatius Gellius Gemara Gemarists of Ierusalem Babilon Grotius H. HErodian Herodotus Hierom. Hilariy Hottinger I. JAnsenius Ignatius Martyr Ionathan ben Uzziel Ionathan the Chaldee Paraphrast
〈◊〉 The cup of two salvations III. The measure of these cups is thus determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Chaia saith Four cups contain an Italian quart of Wine c c c c c c Jerus Shaâ—â— fol. 11. 1. And more exactly in the same place How much is the measure of a cup Two fingers square and one finger and an half and a third part of a finger deep The same words you have in the Babylonian * Pesach Talmud at the place before quoted only with this difference that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third part of a finger there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fifth part of a finger IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is commanded that he should perform this office with red Wine d d d d d d Hieros â—â— before So the Babylonian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is necessary that it should taste and look like Wine The Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it should be red V. If he drinks Wine pure and not mingled with Water he hath performed his duty but commonly they mingled Water with it Hence when there is mention of Wine in the Rubrick of the Feasts they always use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They mingle him a cup. Concerning that mingling both Talmudists dispute in the forecited Chapter of the Passover which see e e e e e e Bab. Berac fol. 50. 2. The Rabbins have a Tradition over Wine which hath not Water mingled with it they do not say that blessing Blessed be he that created the fruit of the Vine but Blessed be he that created the fruit of the Tree The Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Wine was very strong and not fit to be drunk without water c. The Gemarists a little after The Wise agree with R. Eleazar That one ought not to bless over the cup of blessing till water be mingled with it The mingling of water with every cup was requisite for health and the avoiding of drunkenness We have before taken notice of a story of Rabban Gamaliel who found and confessed some disorder of mind and unfitness for serious business by having drunk off an Italian quart of Wine These things being thus premised concerning the Paschal Wine we now return to observe this Cup of our Saviour After those things which used to be performed in the Paschal Supper as is before related these are moreover added by Maimonides Then he washeth his hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and blesseth the blessing of the meat that is gives thanks after meat over the third cup of Wine and drinks it up That cup was commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cup of blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Talmudick dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cup of blessing is when they give thanks after supper saith the Gloss on Bab. Berac f f f f f f Fol. 51. 1. Where also in the Text many things are mentioned of this cup. Ten things are spoken of the cup of blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Washing and cleansing that is to wash the inside and outside namely that nothing should remain of the Wine of the former cups 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let pure Wine be poured into the cup and water mingled with it there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The crowning that is as the Gemara by the Disciples While he is doing this let the Disciples stand about him in a crown or ring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The veiling that is as Rabh Papa He veils himself and sits down as R. Issai he spreads a handkerchief on his head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He takes up the cup in both hands but puts it into his right hand he lifts it from the table â—ixeth his eyes upon it c. Some say he imparts it as a gift to his family Which of these rites our Saviour made use of we do not enquire The Cup certainly was the same with the cup of blessing Namely when according to the custom after having eaten the farewel morsel of the Lamb there was now an end of Supper and thanks were to be given over the third Cup after meat he takes that Cup and after having returned thanks as is probable for the meat both according to the custom and his office he instituted this for a cup of Eucharist or thanksgiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cup of blessing which we bless 1 Cor. X. 16. Hence it is that Luke and Paul say that he took the Cup after supper that is that Cup which closed up the Supper It must not be past by that when he instituted the Eucharistical Cup he said This is my blood of the New Testament as Matthew and Mark nay as Luke and Paul This cup is the New Testament in my blood Not only the seal of the Covenant but the Sanction of the new Covenant The end of the Mosaical Oeconomy and the confirming of a new one The confirmation of the old Covenant was by the blood of Bulls and Goats Exod. XXIV Heb. IX because blood was still to be shed the Confirmation of the new was by a Cup of Wine because under the New Testament there is no further shedding of blood As it is here said of the Cup This cup is the New Testament in my blood so it might be said of the Cup of blood Exod. XXIV That cup was the Old Testament in the blood of Christ There all the Articles of that Covenant being read over Moses sprinkled all the people with blood and said This is the blood of the Covenant which God hath made with you And thus that old Covenant or Testimony was confirmed In like manner Christ having published all the Articles of the New Covenant he takes the Cup of Wine and gives them to drink and saith This is the New Testament in my blood and thus the New Covenant is established There was besides a fourth Cup of which our Author speaks also Then he mingles a fourth cup and over it he finisheth the Hallel and adds moreover the blessing of the Hymn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Let all thy works praise thee O Lord c. and saith Blessed be he that created the fruit of the Vine and afterwards he tastes of nothing more that night c. Finisheth the Hallel that is he begins there where he left oft before to wit at the beginning of the CXV Psalm and goes on to the end of the CXVIII Psalm Whether Christ made use of this Cup also we do not dispute T is certain he used the Hymn as the Evangelist tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they had sung a Hymn at the thirtieth verse we meet with the very same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Midras Till * * * * * * Fol. 4 2. 42. 1. And now looking back on this Paschal Supper let me ask those who suppose the
was no Sepulchre which they digged not up and having got great plenty of such things they Sold them at a great price and filled Rome Necrocorinthiis with the spoils of the Corinthian dead for so they called those works which were taken from the Sepulchres especially such as were made of Earth And when Mummius laid the City waste there were pictures found of admirable workmanship which were brought to Rome For the Arts of Painting and Counterfeiting and other Arts of that kind were very much improved in Corinth and Sicyone The situation of the City now rebuilt was of this nature There was an high Mountain whose perpendicular was three furlongs and an half the Ascent thirty furlongs and it ended in a sharp top The Mountains name was Acrocorinthus At the very foot of Acrocorinthus stood the City The compass of the City made full forty furlongs It was strengthned with a Wall as much of it as the Mountain had laid bare Acrocorinthus also was walled as far as it could be fortified with walling And as we went up they are the words of Strabo the ruins of the old City appeared so that the whole compass was eighty five furlongs The Mountain on the top of it had the Temple of Venus a Temple so wealthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it had more than a thousand Whore-Priests whom Men and Women had dedicated to the Goddess n n n n n n Heredot lib. ◠cap. 92. In the old City heretofore stood the Temple of Juno where all the Corinthian women being gathered together Periander the Tyrant by his Officers stripped stark naked without any difference and having carried their cloths into a certain pit he burnt them to Melissa his deceased wife with whom he laid after she was dead The History of the first founding a Gospel Church in this City Act. XVIII makes it plain that there were very many Jews there and one Synagogue of them at least if not more HORAE Hebraicae Talmudicae OR HEBREW AND TALMUDICAL EXERCITATIONS upon the First Epistle of St. PAUL TO THE CORINTHIANS CHAP. I. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul WHO was also called Saul He had a double name according to his double relation the Hebrew name Saul as he was an Hebrew The Roman name Paul as a Roman It was common in the Jewish nation that among the Jews they went by a Jewish name but among Heathens by another That is either by the same name turned into the Heathen Language as Tabitha to the Jews was Dorcas to them that spake Greek and Thomas to the Hebrews was Didymus to the Greeks and perhaps Silas to the Jews was Tertius to the Romans Rom. XVI 21. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalosh Three and Jason was Secundus compare Rom. XVI 21. with Acts XIX 4. Or they went by some different name As Herod in Luke Act. XII 1 2. is Agrippa in Josephus and John is also Mark Act. XII 12. Hence the Gloss upon Maimonides a Perhaps he hath two names viz. a a a a a a In Cerushin cap. 3. Jewish and that whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are not Jews do call him And that passage The b b b b b b Hieros Gitti◠fol. 43. 2. Israelites without the Land of Israel have names like the names of the Gentiles Yea hearken to what they say in the same Tract c c c c c c Fol. 45. 3. concerning Jews dwelling even in the Land of Israel Perhaps he hath two wives one in Judea another in Galilee And perhaps he hath two names one in Judea another in Galilee If he subscribes his name whereby he goes in Judea to put away her who is in Galilee or the name whereby he goes in Galilee to put away her who is in Judea it is not a divorce It is no wonder therefore if Saul who was born out of the Land of Israel and free of the City of Rome had a Roman name joyned with his Jewish And it deserves observation that he being now made the Apostle of the Gentiles always calls himself by his Gentile name by his Jewish never and that Luke prosecuting his acts calleth his name Saul while the scene of the story is among the Jews but Paul while it is among the Heathen VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctified in Christ Iesus IT seems to be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are sanctified in the Law or to respect that Law Deut. XXIII 1 2 c. concerning the excluding very many out of the Church of God which is not so done under Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Called Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A holy Convocation is so rendred in the Language of the LXX Interpreters Leuit. XXIII 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Feasts of the Lord which ye shall call called Holy Vers. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sabboth a Rest called holy to the Lord See also vers 4 7 8 c. Sanctified in Christ is a general word which is subdivided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truly Saints and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that call on the name of the Lord Saints by profession VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In all utterance and in all knowledge THAT is in the Gift of Tongues and Prophesying These he calls in the verse following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The testimony of Christ that is The testimony whereby Jesus is proved to be the true Messias seeing he bestowed such gifts So Revel XIX 10. The Testimony of Jesus is the Spirit of Prophesie not only the doctrine which the Prophet uttered but the very gift of Prophesying And 1 Joh. V. 8. The Spirit and the Water and the Blood yield a testimony of Christ on Earth The Spirit or the gift of Prophesy The Water or Baptism and the Blood or Martyrdome For seeing the extraordinary gifts of the Spirit did so abound and such infinite multitudes flocked to Baptism in the name of Jesus and very many for that name endured martyrdom it was an undoubted testimony that he was the true Messias VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I am of Paul c. TO trace the original of this Schism we may have recourse to the twofold division of this Church into converted Jews and Gentiles which appears from their story Act. XVIII The Gentile part perhaps boasted the name of Paul and Apollo the Jewish that of Cephas and Christ. But of them again were divided into two Some of the Gentile partly reverenced Paul either alone or certainly above all others as their Father their Apostle and the first that brought in the Gospel among them however he preached plainly in a low style and not according to humane wisdom and art But some preferred Apollo before him as more profound more elegant and more quaint Doctor See Act. XVIII 24. Hence that large discourse of the Apostle of this very manner of preaching from Chap. I. 17.
〈◊〉 Of the Destroyer THE Jews call evil Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Destroyers and good Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministring But I enquire whether the Apostle speaks to this sense in this place For where can we find the people destroyed and slain by an evil Angel They perished indeed by the Pestilence and by the plague for Baal-Peor concerning which the Apostle spake before but here he distinguisheth the destroying of them by the Destroyer from that kind of death Therefore the Apostle seems to me to allude to the notion very usual among the Jews concerning the Angel of death the great destroyer called by them Samael concerning whom among very many things which are related let us produce this only f f f f f f Bava Mezia fol. 36. 1. A Question is propounded of a Cow delivered to a Keeper hired with a price carefully and faithfully to keep her She strayes in a Fen and there dyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the common manner that is by no violent death it is demanded how far the Keeper is guilty And it is determined that if she had perished being devoured by Wolves or drove away by thieves and slain then the Keeper were guilty by reason of negligence But this they say was the work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Angel of death For they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Angel of death had suffered her she had lived in a Thiefs house And the Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel of death â—ight kill her even in the house of him who hired the Keeper You see how they ascribe it to the Angel of death when any violent known and ordinary cause and evident kind of death doth not appear So the Apostle in this place mentioneth the known and evident ways of death serpents pestilence ver 8 9. and now he speaks of the common kind of death and not of some evident plague whereby the whole multitude of those that murmured perished Num. XIV within forty years He saith they perished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that great Destroyer the Angel of Death VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. On whom the ends of the World c. HE saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ends of the Ages not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ends of the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Age in the Scripture very ordinarily is the Jewish age In which sense Circumcision the Passover and other Mosaic rites are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For an age So the Disciples Mat. XXIV 3. enquire of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the end of the age and he answereth concerning the destruction of Jerusalem In the same sense should I render the words of the Apostle Tit. I. 2. To the hope of eternal life which God hath promised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the times of the Jewish ages that is God promised eternal life before the Mosaic Oeconomy that life therfore is not to be expected by the works of the Law of Moses Thus therefore the Apostle speaks in this place These things which were translated in the beginning of the Jewish ages are written for an example to you upon whom the ends of those ages are come And the beginning is like to the end and the end to the beginning Both was forty years both consisted of temptation and unbelief and both ending in the destruction of unbelievers that in the destruction of those that perished in the wilderness this is the destruction of those that believed not in the destruction of the City and Nation VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cup of Blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cup of Blessing So was that Cup in the Passover called over which thanks were given after meat and in which our Saviour instituted the Cup of the Eucharist of which we have spoken largely at Mat. XXVI 27. When therefore the Apostle marks out the Cup of the Lords Supper with the same name as the Jews did their Cup he hath recourse to the first institution of it and implies that giving of thanks was continued over it by Christians although new under another notion Thus his reasoning proceeds as we in the eating of bread and drinking of the Eucharistical Cup communicate of the body and blood of Christ so in eating things offered to Idols men communicate of and with an Idol You communicate of the blood of Christ therefore fly from Idolatry I speak to wise men do you judge of the argument For the very participation of the Eucharist seals you up against Idolatry and things offered to Idols 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For we all partake of one bread The manner of reasoning We all are one body because we partake of one bread recals that to mind which among the Jews was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mixing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion The manner and sense of which learn out of Maimonides g g g g g g In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. By the words of the Scribes saith he it is forbid neighbours to go on the Sabbath day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a place appropriated to one where there is a division into divers habitations unless all the neighbours one the Sabbath Eve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter into communion Therefore Solomon for they make him the author of this Tradition and Custom appoynted that each place be appropriated to one man there where there is a division into divers Habitations and each of the Inhabitans receive there a place proper to himself and some place also is left there common to all so that all have an equal right in it as a Court belonging to many houses which is reckoned a place by right common to all And every place which each hath proper to himself is reckoned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proper place And it is forbid that a man carry any thing from a place proper to himself into the place common to all that is on the Sabbath but let every one use the place appropriate to himself alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until all enter into communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how is that Communion made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They associate together in one food which they prepare on the Eve of the Sabbath as though they would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We all associate together and we have all one food nor does any of us separate a propriety from our neighbour but as we all have an equal right in this place which is left common to us so we have all an equal right in the place which every one takes to himself for his own And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The consorting together which those that dwel among themselves in the same Court make is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Communions of Courts And that consorting together which they make
power and his seat and great authority IT is recorded of Hannibal that great Commander and Enemy of Rome that being but a Youth he put himself under an Oath before the Altar of maintaining a perpetual enmity against that City And he proved as big as his Word and Oath This day may justly call upon England to ingage in such a feud and hostility against the same City For on this day she proclaimed open feâ—d and hostility against England This day she shewed that her Doctrine and practise and Church is not to be reconciled to her Doctrine destruction her Practise murther her Charity cruelty her Piety barrels of powder In a word as Joab to David 2 Sam. XIX 6. Thou hast declared this day that thou regardest neither Princes nor Servants for this day I perceive that if Absalom had lived and we all had died this day then it had pleased thee well This day she declared that she regarded neither Princes nor Servants who this day may perceive that if Absalom had lived and we had all died if Popery might have lived though all England had perished she had liked it well and indeed that was her great desire and great design The day commemorates a Devilish plot and a Divine deliverance and the work of the day very sutable is as to render all our Praises and Thanksgivings possible to the Author of our Deliverance so to whet our detestation against the Author of such a Plot and Design To help on this latter I have chosen these words that I have read that out of them I may lay before you the picture of that City that fathered and fostered such a Plot and the sight of that may help on the former and set an edge upon our Thanksgivings when we see from whom and from what we were delivered The words that I have read I look upon as one of the most remarkable passages in this book which book hath not a few passages very remarkable That the Devil should give his seat and Authority and Power to Rome For that by the Dragon is meant the Devil there is none can doubt and that by the Beast spoken of here and whose story runs on through the greatest part of the Book is meant Rome needs not much proving for Romanists themselves do not deny it Before I proceed further I cannot but remember and mention two things which are recorded by Roman Historians themselves concerning their City I. They tell you that the proper Name of Rome was a great secret and that very few knew it and that it was not to be uttered And Pliny tells you of a man that was put to Death for calling Rome by its secret proper Name Our Apocalyptick doth not mention Rome by name in all this Book but truly he gives it its very proper and significant name one while calling it Babylon Chap. XVII 18. Another while Egypt and Sodom Chap. XI 8. And what qualities of Babylon Egypt and Sodom were every one very well knows II. Those Historians tell you that whereas it was commonly known under what Tutelar God or Deity other Cities were some under Mars some under Jupiter some under Hercules it was utterly unknown who was the Tutelar God of Rome Our Apocalyptick here resolved that scruple he tells you who is the Patron and Deity of that City under whose Tutelage and Guardianship it is viz. of the Dragon the old Serpent the Devil who gives his seat and power and great authority to it For that Rome is meant here and all along through divers Chapters forward is not only the consent and opinion of antient Fathers not only of Protestants but the very Romanists themselves grant it if you will but grant the distinction twixt Imperial and Papal Heathen and Christian. And indeed our Apostle hath so plainly charactered it that it cannot be denied that he means that City In Chap. XVII 9. He telleth that the Scarlet where that is drunk with the blood of the Saints sitteth on seven Mountains which is the very character of Rome in her own Poets and Historians and they reckon the seven Mountains by name on which the City stood and at vers 18. he saith The whore which thou sawest is that great City which reigneth over the Kings of the Earth Now he is a meer stranger to History that knoweth not that Rome when John wrote this Revelation ruled all Kings and Kingdoms and even any one may gather so much from Luke II. 1. where it is said There went out a Decree from Cesar Augustus that all the World should be taxed meaning only the Roman Empire which is reputed there as ruling and spreading over all the World Divers more demonstrations might be given but they need not since Papists themselves cannot but grant it So that the subject of the matter in the Text thus understood yields us this clear Doctrine and Demonstration That Rome is the Devils seat his Deputy and Vicegerent one that the Devil hath invested in his own Throne and Power and set it as Vice-Devil upon Earth And can any good thing come out of such a Nazareth as this It is no wonder if sire and gunpowder mischief and destruction come from this City when it is as it were the Deputy-Hell that the Devil hath constituted on Earth to act his authority and power Glorious things are spoken of the City of God Psal. LXXXVI 3. But what things are to be spoken of the City of the Devil I shall not fetch colours any where from abroad to paint out its blackness though Histories relate infinitely horrid actions of it as black as Hell I shall only use those colours that are afforded by the Scripture and take my discourse only from within the compass of that When you read of the Devils shewing Christ all the Kingdoms of the Earth and the glory of them do you not presently conceive that he shewed him Rome and her dominion and glory For there was no glory and pomp on Earth then comparable to her glory and pomp And when you read that he said All these will I give thee if thou wilt fall down c. that he offered to make him Cesar And when he saith For that is mine and to whomsoever I will I give it how agreeable is it with the Text that that seat authority and power was the Dragons but he gave it to that Beast It is not so said of the other Monarchies that had gone before It is not so said of Babylon Greece c. that the Devil gave them their Power and Authority as it is said of Rome in this place nor indeed could it so properly be said of them as I shall observe afterward And here I doubt the fift Monarchy Man is foully mistaken in his reckoning when he accounts the fift Monarchy to be the Kingdom of Christ whereas indeed the fift Monarchy was this Kingdom of the Devil In the second and seventh Chapter of Daniel you read of the four Monarchies
the virtue of his blood i. e. of his obedience and righteousness so see what the same Apostle saith of his Exaltation Phil. II. 8 c. And being found in fashion as a man he humbled himself and became obedient unto death even the death of the Cross. Wherefore God also hath highly exalted him and given him a Name which is above every Name That at the Name of JESUS every knee should bow c. And think here Christian what a stock of obedience and righteousness here is for thee to answer and satisfie for thy disobedience and unrighteousness if thou become a child of the Covenant as this blood was the blood of the Covenant It is said in Dan. IX 26. That Messiah should be cut off but not for himself This blood of the New Testament was not shed for himself but for many And here is enough for every soul that comes to him be they never so many Like the Widdows oyl in the Book of the Kings there is enough and enough again as long as any Vessel is brought to receive it And this may direct us toward the forming of the reliance of our Faith upon the blood of Christ the great work that a Christian hath to do for his Justification and Salvation Which will be the more cleared to us by considering how his blood is the blood of the Covenant Which is the next thing we should speak to had we time to do it A SERMON PREACHED UPON HEBREWS XIII 10. We have an Altar whereof they have no right to eat which serve the Tabernacle THERE is one that asks our Saviour Good Master what good thing shall I do that I may have eternal life Mat. XIX 16. And another that asks his great Apostle What must I do to be saved Act. XVI 30. The questions mean one and the same thing but only proposed in different expressions And the answers tend to one and the same purpose though proposed in terms very different Our Saviour answers If thou wilt enter into life keep the Commandments The Apostle answers If thou wilt be saved believe on the Lord Jesus Christ. The one proposeth Faith the other proposeth Good works not in such contrariety as the Apostle James speaks of Faith and Works Chap. III. but in such consonancy as that the one is subservient unto the other keeping of the Commandments towards the bringing on of Faith and Faith to the breeding and forwarding the keeping of the Commandments and both to obtain eternal life I will speak at present of the absolute necessity of Faith for the obtaining eternal life and therefore have I chosen these words which I have read to you which seem at first sight to be meer strangers to such a subject but when explained and rightly understood are very pertinent to such a matter I say rightly understood for there are many the Popish Expositors especially that understand them exceedingly wrong and as far from the Apostles meaning as likely can be By we have a Altar they understand the Altar in their Churches viz. the Table where they administer the Sacrament and thence they call the Sacrament The Sacrament of the Altar A title that hath been too common in England and which hath cost many a good man very dear The Lord grant the title be never known here any more But the title of the Altar is commonly known among us still and ask many why they call it an Altar they will be ready to produce this place of the Apostle We have an Altar As if the Apostle who had been crying down the service and sacrifices of the Altar all along this Epistle and shewed that they were but shadows and to vanish when the substance appeared should set them up again and build up anew what he had so earnestly set himself to destroy As if Gedeon that destroyed the Altar of Baal in the night should fall awork in the morning and build it up again But the Altar in the Apostles meaning here is Christ himself And as he had called him an High Priest and a Sacrifice along in the Epistle before so he calls him also the Altar here shewing that all those things did but represent him and that he was the substance and reality of those shadows He shews how he was the Great High Priest in the later end of the fourth and along the fifth Chapter He shews how he was the great Sacrifice in the ninth and tenth Chapters and how he was the great Altar he shews at this place We have an Altar And that he means Christ by the Altar is apparent by two things that follow to omit more that might be collected by the context The first is in the words immediately following For those beasts whose blood was brought by the High Priest into the holy place for sin their bodies were burnt without the Camp Therefore Jesus also that he might sanctifie the people with his own blood suffered without the gate His argumentation is this The great solemn Sacrifice for sin on the day of attonement was not burnt upon the Altar in the Temple but was burnt without the City so Christ was sacrificed without the gate so that whosoever will partake of that true Sacrifice for sin must go to the Altar there and not to the Altar within the Temple And in the next verse but one he shews yet more plainly that he means Christ by our Altar ver 13. Therefore by him let us offer the sacrifice of praise continually to God As on the Altar in the Temple they offered their Sacrifices and Thank-offerings so by him as on our Altar Let us offer our sacrifice of praise to God So that in the words you have an Affirmative assertion and a Negative The Affirmative That we have Christ for our Altar The Negative That they that serve the Tabernacle have no right to eat of this Altar The Affirmative comfortable to every true Christian the later seems comfortless for every true Jew The reason of the Negative assertion we may inquire more particularly into afterwards To the former to speak at present we take up this Observation from it That he that will offer any sacrifice acceptable to God must go to Christ as the true Altar on which to offer it No sacrifice among the Israelites could be accepted if it were not offered on the Temple-altar And it was Gods special command Thou shalt not offer thy sacrifice in any of thy Cities but shalt go to the Altar of the Lord thy God in the place which he shall chuse Nor can any sacrifice be acceptable to God of any Christian but what is offered to him upon the Altar of his appointment the Lord Christ where alone is attonement for sinners As Priesthood and Sacrifice were typical and signified to this purpose so also was the Altar of the same signification And whereas there were two Altars at the Temple one for Sacrifice the other for Incense they did both but represent Christ and his acting