maintained upon the foundation or because she was a Prophetess and so lodged in some of the buildings or chambers belonging to the Temple For so might women do as 2 Chron. 22. 11 12. SECTION VII S. MATTHEW CHAP. II. Christ at two years old is visited and honoured by the Wisemen The Children of Bethlehem murthered Herod dyeth soon after Christ returneth out of Egypt NOw when Iesus was born in Bethlehem of a a a a a a Vulg. of Juda and this is conceived by Jerom to be the better reading because it is so written ver 6. But in this verse the Evangelist telleth it was in Bethlehem of Judea to distinguish it from Bethlehem in Galilee Joh. 19. 15. and in ver 6. he saith it was in the land of Judah to distinguish it from the lot of Benjamin Judea in the days of Herod the King behold there came b b b b b b Wisemen Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is reserved by the Syr. Arab. Ital. and generally by all Latines the French readeth it Sages in the sense of our English Wisemen from the East to Jerusalem 2. Saying where is he that is born King of the Jews For we have seen his Star in the East and are come to worship him 3. When Herod the King had heard these things he was troubled and all Jerusalem with him 4. And when he had gathered all the chief Priests and c c c c c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX Exod. 5. 6. Joh. 1. 10. 2 Sam. 8. 17. Jer. 36. 10. Ezr. 4. 8. and 7. 12. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 1. 15. Scribes of the people together he demanded of them where Christ should be born 5. They said unto him in Bethlehem of Judea For thus it is written by the Prophet 6. And thou Bethlehem d d d d d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as John 1. 4. the Preposition is understood in the Land of Juda art not the e e e e e e the LXX in Mic. 5. use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of smalness of number but Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of smalness of bulk or dignity least among the Princes of Juda for out of thee shall come a Governour that shall rule my people Israel 7. Then Herod when he had privily called the Wisemen enquired diligently of them what time the Star appeared 8. And he sent them to f f f f f f Bethlehem distant from Jerusalem 35 furlongs Just. Matt. Apol. 2. Four miles and almost an half Bethlehem and said Go and search diligently for the young child and when ye have found him bring me word again that I may come and worship him also 9. When they had heard the King they departed and lo the Star which they saw in the East went before them till it came and stood over where the young child was 10. When they saw the Star they rejoyced with g g g g g g As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 61. 10. exceeding great joy 11. And when they were come into the house they saw the young child with Mary his Mother and fell down and worshipped him and when they had opened their treasures they presented unto him gifts h h h h h h Gold and Frankincense they shall bring in Merchandize and also for a present to the King Messias and for the house of the Lord D. Kim◠on Esa. 60. 6. Gold and Frankincense and Myrrhe 12. And being warned of God in a dream that they should not return to Herod they departed into their own Country another away 13. And when they were departed behold the Angel of the Lord appeareth to Joseph in a dream saying Arise and take the young child and his Mother and flee into Egypt and be thou there until I bring thee word for Herod will seek the young Child to destroy him 14. When he arose he took the young child and his mother by night and departed into Egypt 15. And was there until the death of Herod that it might be fulfilled which was spoken of the Lord by the Prophet saying Out of Egypt have I called my Son 16. Then Herod when he saw that he was mocked of the Wisemen was exceeding wroth and sent forth and slew all the children that were in Bethlehem and in all the Coasts thereof from two years old and under according to the time he had diligently inquired of the Wisemen 17. Then was fulfilled that which was spoken by Jeremie the Prophet saying 18. In i i i i i i Rama was the birth place of Samuel 1 Sam. 1. 19. c. Rama was there a voice heard lamentation and weeping and great mourning Rachel mourning for her children and would not be comforted because they are not 19. But when Herod was dead behold an Angel of the Lord appeareth in a dream to Joseph in Egypt 20. Saying Arise and take the young child and his mother and go into the Land of Israel for k k k k k k Compare Exod. 4. 19. they are dead which sought the young childs life 21. And he arose and took the young child and his mother and came into the Land of Israel 22. But when he heard that Archelaus did reign in Judea in the room of his Father Herod he was afraid to go thither notwithstanding being warned of God in a dream he turned aside into the parts of Galilee 23. And he came and dwelt in a City calleth Nazareth that it might be fulfilled which was spoken by the Prophets He shall be called a Nazarite Reason of the Order TO confirm and prove the Order of this Section and Story requireth some labour because of an opinion ancient and current among men that crosseth the laying of it in this place It hath been generally held and believed almost of every one that the Wisemen came to Christ when he was but thirteen days old and it is written in red Letters in the Kalendar as if it were a golden truth by the title of Epiphany at the sixth of January An opinion which if it were as true as it is common it were readily known where to place this Story of the Wisemens coming namely between the Circumcision of our Saviour and his Presentation in the Temple betwixt Ver. 21 and 22 of Luke 2. But upon serious and impartial examination of this opinion these rubs and unliklehoods lie in the way and make it as incredible for the improbability as it seemeth venerable for its antiquity First to omit the length of their journey from their own Country to Bethlehem their preparation for so long a journy before they set out and their stay at Jerusalem by the way for I cannot think that all that passed there while they were there was done in an instant Secondly how utterly improbable it is that after all this hubbub at Jerusalem upon the Wisemens
fol. 30. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ancients were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numberers because they number'd all the letters of the Law for they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vau in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. XI 42. is the middle letter in the whole Book of the Law The Gloss gives another reason out of the Jerus Talm. namely because they number'd all the points and contents of the Law as the forty principal servile works save one c. Should we indeed grant that the first original of the word had such narrow bounds as this yet does not this hinder but that it afterward enlarg'd it self so far as to denote any person learned in the Law and every Doctor of it nay that it extended it self even to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Schoolmasters that taught children if not to the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libellarii those whose business it was to write out bills of divorce and forms of Contracts c. of which two there is mention made amongst the ten sorts whereof if none should happen to be in a City it was not fit for any disciple of the wise to abide in it b b b b b b Sanhedr fol. 17. 2. II. That the fathers of the Sanhedrin were more emphatically call'd the Scribes it is so well known that it needs no confirmation That passage in the Evangelist sufficiently shews it c c c c c c Mat. XXIII 1. The Scribes and Pharisees sit in Moses chair that is on the Legislative bench or in the Sanhedrin where also the Sadducees that were of that Council are called Scribes And the Scribes are distinguisht there from the Pharisees not that they were not Scribes but because all the Scribes there were not Pharisees III. There was a certain degree of Doctors or Scribes that were in the Sanhedrin but were not members of it these are commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who gave judgment in the presence of the wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit for the office of Legislators but not yet admitted Such were Simeon ben Azzai and Simeon ben Zumah d d d d d d Horaioth fol. 2. 2. Such also was Simeon the Temanite of whom we have made mention elsewhere out of Sanhedr fol. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he judg'd in the presence of the Sanhedrin sitting upon the ground He did not sit on the bench with the fathers as not being one of their number but on the seats below nearer the ground him the father 's consulted in difficult matters A shadow of which we have in England of the Judges men learned in the Laws who have their seats in our house of Lords He that was particularly call'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wise man whether he was of the number of the fathers or only of these kind of Judges I shall not at present dispute but leave the Reader to judg from this story e e e e e e Horaioth fol. 13. 2. Rabban Simeon ben Gamaliel was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the President of the Sanhedrin R. Meir was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chacam or the wise man and R. Nathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vice governour Now when Rabban Simeon had decreed something that disparag'd R. Meir and R. Nathan Saith R. Meir to R. Nathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the Chacam or the wise man And thou art the vice-president Let us remove Rabban Simeon from the Presidency then thou wilt be the President and I the Vice-president There is nothing more common and yet nothing more difficult than that saying the School of Hillel saith so and so and the School of Schammai so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the wise men say otherwise It is very obscure who these wise men should be If we should say the Sanhedrin it is plain that one part of it consisted of the Shammaeans and another part of the Hillelites If so then it should seem that these wise men are those Judges of whom we have spoken unless you will assign a third part to the Sadducees to whom you will hardly attribute the determination of the thing and much less the Emphatical title of the wise men But this we leave undecided III. Let us a little enquire out of the Sanhedrin we shall find variety of Scribes and Doctors of the Law according to the variety of the Law it self and the variety of teaching it Hence those various Treatises amongst the Rabbins The Micra Mishneh Midras Talmud Agadah c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micra is the Text of the Bible it self its reading and literal Explication 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishneh the doctrine of Traditions and their Explication 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Midrash the mystick and allegorical doctrine and exposition of the Scriptures a a a a a a Act. XV. 21. For Moses of old time hath in every city them that preach him being read in the Synagogues every Sabbath-day Now these were the ways and methods of preaching him I. As to the written Law for every one knows they had a twofold Law written and oral as they call'd it As to the written Law therefore they had a twofold way of declaring it viz. explaining and applying it according to the literal sense of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for edification exhortation and comfort as the Apostle hath it b b b b b b 1 Cor. XIV 3. Or else by drawing Allegories mysteries and far fetcht notions out of it As to the former way the rulers of the Synagogue seem to have respect to it in what they said to Paul and Barnabas c c c c c c Act. XIII 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If ye have any word of exhortation for the people say on As to the latter the instances are endless in the Jewish writings every where so far that they have even melted down the whole volume of the Scriptures into tradition and allegory It is not easily determin'd whether these Preachers were so of a different order that the one should wholly addict himself to the plain and literal exposition and application of the Scriptures the other only to the mystical and more abstruse way of teaching there is no question but both these did frequently meet both in one Preacher and that in one and the same Sermon and indeed I cannot tell but that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agadah may sometimes denote both these ways of expounding and interpreting the Law d d d d d d Beresh rab fol. 90. 3. When a certain person being interrogated about certain traditions could give no answer the standers by said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps he is not skill'd in the traditional doctrine but he may be able to expound And so they propound to him Dan. X. 21. to explain To which that also agrees well enough a a a a a a Gloss.
me saith our Saviour not because you did see the miracles but because ye did eat of the loaves and were filled Were all these so very poor that they had need to live at another man's charge or should follow Christ meerly for Bread It is possible they might expect other kind of dainties according to the vain musings of that Nation Perhaps he was such a kind of slave to his belly that said Blessed is he that shall eat bread in the Kingdom of God Luke XIV 15. k k k k k k Rambam in Sanhedr cap. 10. Many affirm that the hope of Israel is that Messiah shall come and raise the dead and they shall be gathered together in the Garden of Eden and shall eat and drink and satiate themselves all the days of the world And that there are Houses built all of precious stones Beds of Silk and Rivers flowing with Wine and spicy Oyl l l l l l l Shemâ—th raâ—â—a sect 25. He made Manna to descend for them in which were all manner of tastes and every Israelite found in it what his palate was chiefly pleased with If he desired fat in it he had it In it the young men tasted Bread the old men Honey and the Children Oyl So it shall be in the world to come the days of the Messiah he shall give Israel peace and they shall sit down and eat in the Garden of Eden and all Nations shall behold their condition as it is said behold my Servants shall eat but ye shall be hungry Isai. LXV 13. Alas poor wretches how do you deceive your selves for it is to you that this passage of being hungry whiles others eat does directly point Infinitâ—…re the dreams of this kind particularly about Leviathan and Behemoth that are to be served up in these Feasts m m m m m m Bava bathra fol. 74. 2. Targ. Jonath in Gen. 1. 21. Pirke R. Eliezer cap. 11. II. Compare with this especially what the Jews propound to themselves about their being fed with Manna n n n n n n Midras Schir fol. 16. 4. The later redeemer that is Messiah for he had spoken of the former Redeemer Moses immediately before shall be revealed amongst them c. And whether will he lead them Some say into the Wilderness of Judah others into the Wilderness of Sihon and Og. Note that our Saviour the day before when he fed such a multitude so miraculously was in the Desert of Og viz. in Batanea or Bashan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And shall make Manna descend for them N. B. So Midras Coheleth o o o o o o Fol. 86. 4. The former Redeemer caused Manna to descend for them in like manner shall our latter Redeemer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause Manna to come down as it is written there shall be an handful of Corn in the Earth Psal. LXXII 16. VERS XXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses gave you not that bread from Heaven THE Gemarists affirm that Manna was given for the merits of Moses p p p p p p Taanith fol. 9. 1. There were three good Shepherds of Israel Moses Aaron and Miriam and there were three good things given us by their hands a Well a Cloud and Manna The Well for the merits of Miriam the pillar of the Cloud for the merits of Aaron Manna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the merits of Moses Contrary therefore to this opinion of theirs it may well be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses did not give you this Bread i. e. it was by no means for any merits of his But what further he might intend by these words you may learn from the several Expositors VERS XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Should raise it up again at the last day SO also vers 40. 44. the emphasis lyes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last day I. They looked as hath been already said for the Resurrection of the dead at the coming of the Messiah Take one instance q q q q q q Hieros Kilaim fol. 32. 2. R. Jeremiah said when I dye bury me in my shirt and with my shooes on c. that when Messiah comes I may be ready drest to meet him Apply here the words of our Saviour Ye look for the Resurrection when Messiah comes and since you seek a sign of me perhaps you have it in your minds that I should raise some from the dead Let this suffice that whoever comes to me and believes in me shall be raised up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the last day II. It was the opinion of that Nation concerning the Generation in the Wilderness The Generation in the Wilderness have no part in the world to come neither shall they stand in judgment r r r r r r Sanhedr cap. helek halac 3. Now as to this Generation in the Wilderness there had been some discourse before vers 31. viz. of those that had eaten Manna in the Wilderness But that Manna did not so feed them unto Eternal Life as you yourselves confess as that they shall live again and have any part in the world to come I am therefore that Bread from Heaven that do feed those that eat of me to eternal life and such as do eat of me i. e. that believe in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will raise them up so that they shall have part in the world to come VERS XLV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they shall be all taught of God ISAI LIV. 13. And all thy Children shall be taught of God The Children of Israel of Jerusalem and of Zion are very frequently mentioned by the Prophets for those Gentiles that were to be converted to the Faith taught before of the Devil by his Idols and Oracles but they should become the Children of the Church and be taught of God The Rabbins do fondly apply these words of the Prophet when by thy Children they understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Disciples of the wise men s s s s s s Beracoth fol. 67. 1. The Disciples of the wise men multiply peace in the world as it is written all thy Children shall be taught of God and great shall be the peace of thy Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do not read Baneca thy Children but Boneca thy Builders But who were there among mortals that were more taught of men and less of God! being learned in nothing but the Traditions of their Fathers He must be taught of the FATHER that would come to the Son not of those sorry Fathers he must be taught of God not those masters of Traditions VERS LI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bread which I give is my Flesh. HE Tacitly confutes that foolish conceipt of theirs about I know not what dainties the Messiah should treat them with and slights those trifles by teaching that all the dainties Christ had provided were himself Let them not look for
Law by it self and changed thirteen places in it the examination of the latter clause will yield light to the former and will give its vote to him that says that it does not appear in the Talmudists that the LXX translated at all but that they only transcribed the Hebrew Books in Hebrew CHAP. VIII Of the thirteen places that were changed BOTH Talmuds as also other Rabbins who relate the story of the LXX Elders add always this that they changed thirteen places in the Law which they also reckon up But now when those different readings are not found in the Greek Version that story is exploded by the most as a mere fiction when indeed the change was not in the Version but in the Hebrew Transcription Let the thing speak it self They wrote say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God created in the beginning Gen. I. 1. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning God created Lest the King should say Bereshith is God and there were two powers and the first created the later a a a a a a See the Gloss in Megill fol. 9. 1. But now in the Greek Version it was impossible that such a scruple should arise it could arise only from the Hebrew Text and it must necessarily be that this change intended for an amendment should be reckoned to be in the Hebrew words themselves They write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Sarah laughed among her neighbours Gen. XVIII 12. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within her self They wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoever was desirable I took not from them Numb XVI 15. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Ass. Now who will doubt but that the change was made in the Hebrew words themselves In the former from the affinity of the words in the later from the similitude of the letters But instead of more let this one Example serve They wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he sent worthy men of the children of Israel Exod. XXIV 5. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 young men Now if it be asked whether they wrote the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the sense of it in the Greek Language the Jerusalem Gemarists witness that that very same word was writ by them in this story Three books say they were found in the Court of the Temple In one of them was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. XXXIII 27. in two was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They received those two and they rejected the third In one was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sent worthy men of the children of Israel In two was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sent young men of the children of Israel They received those two and rejected the third In one was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nine In two was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eleven They received those two and rejected the third Now it may be asked What I pray were those two Copies in which it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were Hebrew Copies without all controversie and so was that without all doubt in which it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no reason therefore why that tradition of the thirteen places changed should bear so ill a report and be accounted for a fiction because those thirteen alterations are not met with in the Greek Version For the Talmudists plainly treat of the Seventy two not Translating out of Hebrew but transcribing the Hebrew Books themselves Let us also add the introduction that the Jerusalem Writers make to this history b b b b b b Megill f. 71. 4. The Jerusalem Talmudists say they wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem Jerushlema Tzaphon Tzephona Teman Temna That is they changed the writing of these Hebrew words and immediately they add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wise Men altered thirteen places for Ptolomey the King Which is also to be understood of the Hebrew words themselves otherwise this does not suite with what goes before CHAP. IX In what value the Version of the Seventy as it is commonly called seems to have been among the Iews THUS it remains doubtful whether the Talmudists acknowledge any Version of the Seventy two Elders or no. Let it be granted therefore that they attributed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine inspiration to them from hence that being put asunder yet they all conspired in one mind and sense nevertheless it will not at all follow thence that any honour was given by them to this Version which is carried about under that name One may much more readily perceive in it the breath of Jewish Traditions than any inspiration of the Holy Ghost And although their own Traditions were of account certainly to the Nation and for the patronizing them many things seem to be put into the Version which favour them yet this did by no means so much obtain with them as that they valued the Version above the Hebrew Original and that the casting away that made choise of this to themselves but they always reserved to the Hebrew Text its due honour I. What the Learned among them might judge of the Greek Version one may somewhat guess from hence that even a Christian himself seriously reading and viewing it may observe many things in it whereby he may discover by what counsils cautions and crastiness that Version was published especially if together with it he hath in his Eye the Manners Traditions Ordinances and State of the Jewish Nation to which allusion is very frequently made and respect had by those Interpreters The matter may be illustrated by one or two examples as to their Traditions Gen. XX. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because the Lord in shutting shut up all the Womb without Whence comes the putting in of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without It agrees with the Tradition that the Wombs were barred up against copulation a a a a a a Bava Kama fol. 92. 1. Exod. XXIV 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They saw the place where God had stood instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They saw the God of Israel Compare the Tract Kiddushin b b b b b b Fol. 49. 1. with this where the Gloss is this R. Hananiel saith He that renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They saw the God of Israel is a liar c. See the Notes before at Chap. XIV vers 2. Deut. XXX 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord shall purifie thy heart And Jos. V. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After which manner Joshua purified the children of Israel for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He circumcised in a sense too much inclining to the trifling praises of Circumcision among the Masters Whence are those words taken Jos. XXI 42. and XXIV 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There they laid
with him Josua into the Sepulchre in which they buried him I say there they laid the stone knives c. And 2 Sam. XXI 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they died and Dan the son of Joa of the sons of the Giants took them 1 Sam. I. 21. This clause is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all the tiths of his land according to the Canons of the Nation concerning offering tiths at the Feast 2 King II. 1. When God would take up Elias in a whirlewind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as into Heaven so vers 11. Agreeing with the opinion of the Nation concerning the Ascention of Elias very near to Heaven but not into Heaven it self c c c c c c Succah fol. 5 1. 1 Chron. IX 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pan of the High Priest from the noted fame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the High Priests pan See Menacoth d d d d d d Cap. 11. hal 3 and in other places very frequently Psal. II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take hold of instruction instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son e e e e e e Sanhed fol. 92 1. Bar signifies nothing else but the Law as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiss the Son We omit more passages of the same observation and suspition and they are not a few II. We may observe in the Jerusalem Talmudists that the Greek Version of Aquila is sometimes quoted but that of the Seventy never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Schabb. fol. 8. 2 Aquila renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tablets Esa. III. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stomachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Joma fol. 41. 1 Aquila renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Over against the Candlestick Dan. V. 5. Over against the Lamps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Megill fol. 73 2. He shall be our guide unto death Psal. XLVIII 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immortality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Succah fol. 54 4. Fruit of goodly trees Levit. XXIII 40. R. Tanchuma saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etz Water if his conjecture fail not in the interpretation See also Bereshith Rabba l l l l l l Fol. 14. 2. fol. 19. 1 c. But I do not remember that I have found one clause alledged out of the Version of the LXX in the whole Talmud either one or other Let it also be added that m m m m m m Sanhedr fol. 100. 2. the Book of Ben Syra is a prohibited book and yet you may find it cited in both Talmuds In that of Jerusalem in the Tract Beracoth n n n n n n Fol. 11. 2. where it seems to be the book of Syracides But otherwise in divers other places o o o o o o Bab. Chetub fol. 110. 2. Chagig fol. 13 1. Bathra fol. 98. 2. especially Sanhedr in the place before But I do not I say remember that I have found the Version of the Seventy alledged in any place and I scarce think that such an allegation could pass me unobserved Which thing more encreaseth my suspicion that those Jews owned not such a Version and that they understood the Transcription of the Seventy not to be the Version but the copying out the very Hebrew Text it self And as to the Version it self whereof we are speaking how they stood affected towards it one may in some measure learn from this that when another Version is alledged by them they cite not this at all III. The Jews knew well enough that the Greek Version was not published for Jews but for Heathen and was done by their labour who came unwillingly to that work nor would have suffered any such thing if it had laid in their power to have hindred it But now with what faithfulness such a thing was done the thing it self speaks and the Jews knew it well enough who knew also well enough with what small affection the whole Jewish Nation stood towards the Heathen By no argument therefore shall any perswade me that that Version was a pure and accurate Version exactly according to the Hebrew truth which the Interpreters had in their hands and that the differences which we now perceive in our Bibles were risen thence that the Jews depraved the Hebrew Text according to their pleasure For I shall never believe that any Masters of the Jews would exhibit a pure uncorrupted and exact Bible to the Heathen in the Greek Version and obtrude an interpolated depraved corrupt one upon themselves And let us call themselves in for judges in this case I. In Gen. II. 2. The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God finished on the sixth day Was it to that very sense in the Copy which the Interpreters used They changed and wrote say the Gemarists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He finished in the sixth day The Gloss writes That it might not be said that God did any thing on the Sabbath In their Hebrew Copy it was as it is in ours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God ended his work on the seventh day but they changed it in the Hebrew Transcript whereof we spake and so did the Interpreters in the Greek Version II. In Exod. XII 40. The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now the sojourning of the children of Israel which they sojourned in the Land of Egypt and in Canaan c. Did the Interpreters read so in their Hebrew Copy No. They changed say the Talmudists and writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Land of Egypt and in the Land of Canaan In the Copy which was in their hands those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Land of Canaan were absent but they added it of their own The Gloss saith Lest it should be said a lie is written in your Law for behold Kohath was among those that went down into Egypt And if you reckon all the years of Kohath Amram and Moses they amount not to four hundred III. In Numb XVI 15. The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have not taken the desire of any of them Was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desire writ in the Copy the Seventy used No It is an alteration say the Masters for it was writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Asse and they transferred it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire The Gloss writes That it might not be said Perhaps he took not an Asse but he took away some other desirable thing And you may know the Lion by his paw Let these things be spoken to prove that it is not so Heterodox to suppose that the Greek Version was not read in the Synagogues of the Hellenists but the Hebrew Text so as it was in the Synagogues of the Hebrews
manner of speech is no rare thing in Scripture as might be shewed by several instances if I would insist upon it And all the World is inevitably put upon this Dilemma either thou must be of Satans army or must fight against Satans army and expect it to fight against thee That therefore may seem an hard case that God from the beginning put enmity between the Devil and Men Gen. III. 15. And I will put enmity between thee and the woman and between thy seed and her seed And was there any need of this Had not the Devil spight and enmity enough against men without Gods putting enmity between them Yes enough and enough again but man had not enmity enough against the Devil He had been too much friends with him in harkening to him obeying him complying with him to the violating Gods Command and the undoing of all mankind and should he still continue in that compliance with him there were no hope of recovery no way but eternal ruine Therefore it was a most comfortable and happy passage when God himself takes on him to dissolve this society and to set them at odds that the seed of the woman should set the Devil at defiance be an Enemy to him and fight against him and at last through Gods strength and good assistance tread him under foot But they must look for as sharp dealing from him as possible If they will be enemies to him and not obedient and compliant he will be an enemy to them to purpose and omit nothing that may tend to their ruine whether subtilty or strength For he hath his deceivings and his Army in the Text and he hath his deceivings and his strength in his temptations and assaults I need not to spread before you the parts of the Text they lye so plain in their several clauses The task before us is rather to explain them which we shall assay to do in the method and order as they lye And first the first clause And when the thousand years are expired Satan shall be loosed recals us to the third verse of the Chapter where Satan is bound for a thousand years There bound here loosed there bound for a thousand years here the thousand years are expired there bound and imprisoned that he should not deceive the Nations and here loosed he goes out to deceive the Nations again I doubt a Millenary and I should scarce agree about the explication of this Scripture He looks for the thousand years yet to come I make no doubt but they are long since past and ended He thinks Satan shall be chained up that he shall not persecute or trouble the Church when the Text tells you plainly that his chaining up was that he should not deceive the Nations And there is a great deal of difference between persecuting and deceiving between the Church and the Nations Do but call to thoughts how the Devil deceived the Nations or the Heathen for that English word of ours is the very Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the Text to worship Idols or as the Scripture phraseth it to worship Devils to believe lying Oracles false Miracles to account the highest profaneness to be Religion as the Prostitution of their bodies in Fornication to be divine adoration offering their children to Molock to be devotion sacrificing men and women to be zeal and to bury men quick to be a blessed attonement I say do but call to remembrance how the Devil thus deceived the Nations before the Gospel came among them and you may easily perceive what is meant by the great Angels binding the old Serpent the Devil and imprisoning him that he should not deceive the Nations or Gentiles as he had viz. Christ sending his Gospel among them did by the power and prevalency of it curb restrain and chain up the Devils power and activity from cheating so abominably as he had done hitherto For the Gospel cast down their Idolatry silenced their Oracles dissolved their Miracles and curbed those abominations that had reigned before As those that are any whit acquainted with History do very well know and those that but read the Bible cannot be ignorant of And thus he bound the Devil that he should not deceive the Nations Secondly His binding and imprisoning is said to be for a thousand years Which may be taken Allusively or Determinately 1. Allusively or speaking according to the common opinion of the Jewish Nation which conceiveth that the Kingdom and Reign of Messias should be a thousand years as it were easie to shew in their own Authors abundantly And so the Apocalyptick may be conceived to speak according to their common opinion that he may the better speak to their capacity and that speaking by things familiarly received and known he might intimate his mind more feelingly to their apprehensions But withal he explains what is meant by Christs reigning viz. in and by the power of the Gospel conquering Nations to the obedience of the Truth and subduing Satan from his cheating and deluding them as he had done Now the Scripture speaking so much of Christs Kingdom and reigning among the Gentiles by the Gospel that Gospel subduing the power of Satan among them and bringing them to subjection under Christs scepter and the Jews holding that Messias his Kingdom should be a thousand years our Evangelist relates to the former and allude◠to the latter that he may the better be understood when he saith Satan was bound a thousand years and the Saints of Christ reigned with him a thousand years 2. You may take the time determinately and that very properly for just so long a time And begin from the time that the Gospel was first sown by the Apostles among the Heathen and count a thousand years forward and you have them ending in the depth and darkness of Popery when Satan was let loose again and the World and Nations cheated and deceived by him into as gross ignorance palpable darkness horrid Idolatry ridiculous belief of forged Miracles and Oracles and committing all manner of abominations as ever the Heathen had been deceived and cheated by him before The Gospel from the first preaching of it among the Gentiles had now gone through all Nations and by it the World was made Christian and all People and Nations and Languages were come to the acknowledgment of it when up comes Popery in the West as Mahumetism in the East and overspreads the World with an universal darkness that it becomes as blind superstitious deluded heathenish as ever it had been And that Popery is more peculiarly here meant whereby Satan deceived the Nations as much as ever he had deceived the Nations under Heathenism besides that the calculation of the time taken determinately doth help to argue the main scope of this book from Chapter XIII hitherto doth also evince which is to speak of Rome or the Western Babylon and as it were to write her story Thus according to the first clause in the
Though it be confessed too that the exact agreement of the story in both places according to the Samaritan is on the other hand considerable for the readding of the Samaritan Text. The Repetitions of the Samaritan in Exod. XVII after vers 14 19 22. from Deut. XXIV V. with some alterations as in many other places and the interposition of a whole sentence Exod. XXII 10. and elsewhere these I say being all absent from all the Translations are arguments of the integrity of the Hebrew copy in general and particularly in those places Nor can I believe but in that vexatious question of the two Cainans Gen. X. 24. and Luke III. 36. the Septuagint is corrupted and the Hebrew Copy in the right since the Samaritan Text and Version and all other Translations agree with the Hebrew And even the Vatican Copy of the Septuagint in 1 Chron. I. hath quite left out the second Cainan and the Alexandrine Copy as it once hath it so it hath once omitted it also But then 2 on the other hand it is to be acknowledged that sometimes the consent of other Versions are an argument of defect or error in our present Hebrew Copies For through the Hebrew Copies we have be beyond all comparison the best and nearest the Originals yet it is too much partiality or superstition to believe that there are not therein some faults considerable to be corrected by the translations of which examples are frequent in the restoring of other Authors and particularly Ignatius's his Epistles by Primate Usher In that known place Psal. XXII 16. the English translation hath truly read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they pierced my hands and my feet But in our present Hebrew Copies it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a Lyon my hands and my feet That there is a defect in all these Hebrew Copies and that it was formerly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have pierced or digged my hands and my feet all the Versions except the Chaldee Paraphrase confirm Besides that the present reading is non-sense except it be supplied with some Verb as it is by the Chaldee Paraphrast which upon this Book of the Psalms and upon the Hagiographa is of no great antiquity where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. like a Lion biting my hands and my feet But this is very Precarious and such an Ellipsis though the Hebrew abounds with that figure as seems contrary to the Genius of the Biblical Hebrew and perhaps without example Not now to mention that according to the Masora it self it must be here read in another sense than as a Lion for it here notes that in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice found in the Bible with the Vowel â— but in two different significations and that the other place is Isa. XXXVIII 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to our English translation I reckoned till morning that as a Lyon so will he break all my bones In this last place no doubt but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie as a Lyon therefore in the first place of Psal. XXII it must not signifie so but some other sense These are things known sufficiently to the Learned but not to beginners in this sort of Literature nor in our Language and therefore it may not be superfluous to mention them Nor that of Psal. CXLV 14. where all the Translations except the Chaldee Paraphrase again interposing a whole verse to this sense The Lord is faithful in all his words and holy in all his works makes it highly probable besides the argument from the Alphabetical beginning of every verse one of which will be wanting without that interposition that so much is left out in all our modern Hebrew Copies which was in the more ancient whatever the industrious and laborious Hottinger may briskly and warmly after his Thâ—s Philolog manner say in defence of them though the repetition of that verse with the alteration of two words in the seventeenth verse may be some argument on the other side That famous place of difficulty Exod. XII 40. The sojourning of the children of Israel who dwelt in Egypt was four hundred and thirty years would be justly suspected of defect from the Samaritan Text and Alexandrine Copy of the Seventy though there was no evidence from Chronology Both of which have it The sojourning of the children of Israel and of their Fathers in Egypt and Canaan and even the Roman edition of the Seventy adds the land of Canaan to Egypt In old Jacobs Prophesie concerning his youngest son Joseph Gen. XLIX 22. The Samaritan Text confirmed by the Seventy seems much the better reading than the Hebrew In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which our English translation renders whose branches run over the wall But indeed according to the present punctation it can hardly be construed But in the Samaritan Text it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Joseph my youngest son which also well answers that in the prediction concerning Reuben vers 3. Reuben my first born In Gen. IV. 8. The agreement of the Samaritan Text and Version the Syriack Septuagint Vulgar Latine for the interposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Samaritan Text i. e. let us go into the field in the speech of Cain to Abel besides the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he said necessarily requiring it and a void space left in the Hebrew Copies makes it extreamly probable that those words are really wanting in our present Books As for the great difference of the intervals or sum of years from the Creation to the Flood and from the Flood to Abraham's birth which is between the present Hebrew the Samaritan and the Septuagint I leave it to Chronologers This is not a place to dispute it That there are also many Errata's and faults in many places of the present Hebrew of single letters both consonants and vowels I mean the sounds not the characters of vowels which without doubt are very late cannot reasonably be denyed by one unprejudiced as principally from other arguments so from one or more of the Versions I do not allow of all the Examples produced by Learned Men and some of them as much partial on the other hand and almost spiteful against the Hebrew But I think some instances are just and reasonable As to single out one or two Psal. II. 9. we read now in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Thou shalt break them with a rod or rather a scepter of Iron But in the Septuagint and in the New Testament as Rev. I. 27. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt feed or rule them to which agree all the other translations except the Chaldee Paraphrase Whence we have very likely reason to believe that they did read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew which signifies thou shalt feed
are in themselves though some may be allowed them or from whence they had their opinions Such are for example the time of the Messias coming the excellency of his Nature the greatness of his Power that he was to be a Spiritual Prince to have Spiritual Power against Satan and to turn him and wicked men into Hell yet a Calamitous Afflicted and Despised Person though highly Meritorious the Justification of men for his sake his satisfaction by his Merits for the sins of penitents c. I do not say that what we meet withal among the Jews especially more ancient is exactly the same with these Christian Doctrines but that at least it is so like and comes so near them truly and intelligibly explained that they have reason to be fairly disposed to the belief and reception of them And First I will very briefly put together that I take in as much as I can into this Preface many Scripture interpretations especially of the Ancients concerning the Messias to which many more may be added Isa. I. 6. His Name shall be called Wonderful c. Maimonides in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confesseth these six Names to belong to the Messia construing the words as we do So doth ABen Esra But R. Lipman R. Selomo and D. Kimchi make another construction viz. that the mighty God the everlasting Father c. shall call him the Child Wonderful c. Isa. XI 1 2. and there shall come forth a rod out of the stem of Jesse c. The Gemarists in T. B. Sanh 93. 2. and Maiem in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee Paraphrast interpret it of the Messia Isa. LII 17. Behold my servant shall deal prudently he shall be exalted c. Tanch in Jalkut understands it of the Messias and R. Houna in the same place refers the fifth vers of Chap. 53. He was wounded for our Transgressions to the afflictions of the Messias That whole Prophesie is generally by the Antients interpreted of the Messias though R. Saadia and ABen Esra whom Grotius thought good to follow refer it to Jeremy and the Kimchi's R. Solom and ABarbanel with much less reason or sense to the people of Israel Isa. XI 10. To it shall the Gentiles seek In Beres Rabb fol. 110. it is said to be meant of Messiah So indeed do all the Jewish interpreters Isa. II. 4. And they shall beat their swords into plow-shares c. it is spoken of the times of the Messias in Jalk out of T. B. Schabb. Zech. XI 12. And they weighed for my price thirty pieces of Silver R. Chanian and R. Jochanan in Beres Rab. are of opinion that those thirty pieces were thirty new precepts which the Messias was to bring with him whence would follow some change in their Law Though there are there who object that those thirty precepts are to be given to the Gentiles not to the Israelites as the Scholiast R. Issachar there interprets it Zech. XII 10. And they shall look upon me whom they have pierced which place I think may be better rendred to secure it against the Grammatical objection of the Jews R. Dousa in T. B. Succ. 52. 1. will have it meant of the Messias the son of Joseph Mich. V. 2. Out of thee shall he come forth unto me that is to be ruler in Israel The Chaldee Paraph. tells us this is the Messia Buxt in his Lex Talm. gives us above sixty places where the Chaldee Paraphrasts mention the Messias Many or most of which interpretations or allusions being fantastical and not owned by any Christian Expositors who have handled the Scripture with Judgment and Sobriety are impertinent to our purpose Although I fear I have already cloyed the reader with the first sort of citations yet I must beg his patience a little while for one or two more of the second viz. those that belong to the establishment and more easie reception of some Christian Dogms That Gloss of Tanchuma in Jalkut on Isa. LII 13. a place just before mentioned is now quoted by every body The words of the Prophet are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Behold my servant shall deal prudently he shall be exalted and be extolled and be very high That ancient Author glosseth i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the King Messias He shall be exalted above Abraham extolled above Moses and high above the ministring Angels For it is said Ezek. I. 18. As for their heights or backs there is a height above them I know in the Hebrew this last sentence brought for proof may and ought to be otherwise rendred But it is sufficient to my purpose that the sense must be as I have translated it according to this ancient Author because otherwise it proves not the thing for which it was quoted Now that which is principally observable is that by the living creatures in Ezekiel This Author and others understood the supreme order of Angels of which they make seven called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or holy animals and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate rings they backs they mean their dignity and yet they say there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a height or dignity above them which was that of the Messias and therefore that he was next God the fountain of being And why not then that he did from eternity emane or issue from him This Doctrine of this ancient Author is directly contrary to the opinion of Majemonides who tells us that the dignity or eminency of the Messias should be greater than that of all the Prophets except Moses But nothing can be more agreeable to the first Chapter of the Epistle to the Hebrews and especially to the 7. 14. verses and indeed this Chapter and the beginning of St. Johns Gospel and the Epistle of Jude and many things in St. Johns and St. Peters Epistles in the Apocalypse and elsewhere have so much of a Cabbalistical strain both as to matter and phrase that the Jews methinks should have a kindness for them if it were but only upon that account I should here scarce mention so whimsical a Writer as Baal Hatturim who seems to attribute at least the formation of the Chaos to the Messias did not our Learned Author in his Harmony of the New Testament tell us that the same is to be met withal in Zohar and Bahir two of the most esteemed books among the Jews Upon the words c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of God moved upon the face of the waters Gen. I. 2. that Author notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the Spirit of the Messias Nor is that Translation and Paraphrase of the Chal. Paraph. Isa. LII 13. to the end of Chap. LIII now I suppose less commonly known where Justification or Remission of sins is so plainly ascribed to the intercession of the Messias Chap. LIII 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore he shall pray for the remission of our sins and
it might induce him to do so Though indeed I think more generally it was his kindness for such Authors and his setled opinion of the Authentickness of every point and tittle of our modern Masoretical Copies of the Old Testament As p. 86. He observes that the Hebrew Text hath divinely omitted a letter in one word viz. the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth something as all Translations render it and written it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a blott to brand Gehazi for his villany in running after Naaman and desiring something from him in his Master Elisha's Name 2 Kings V. 20. As the observation is taken from R. Salomon in his Commentaries upon that place an Author much given to such Talmudical phansies so it is also founded upon a mistake For it is not written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Copies which our Polyglotte Bibles followed and in Athias edition all that I had at present to consult besides Buxtorfes Bibles with the Rabbinical Commentaries Here indeed it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason of which is I suppose the Masora's marginal note upon that word which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Aleph in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting according to the Commentary or explication of R. Salomon Jarchi It seems therefore only to be so written in the Copy which that Rabbi used and those who were pleased to follow him Besides that the word which signifies a blot is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and even this last is sometimes written with an Epenthetical Aleph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But enough of this trifle Such also is his conjecture pag. 129. concerning the reason of the transposition of the Hebrew letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Alphabetical Chapters of the Lamentations or rather of the verses which begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being set before those which begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew Alphabet is before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reason may be saith our Author to hint the Seventy years desolation of Jerusalem because the Hebrew letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands for the number Seventy If it were to denote any such thing it might as well have hinted Eighty years as Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the Numeral letter for Eighty Besides the Syriack and Arabick Versions there have retained their usual and natural order His note upon the extraordinary and unparalled punctation of the Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To us and to our children belong the revealed things Deut. XXIX 29. With points over every one of those letters nay with eleven points according to the Masora I say this is of the same nature It is saith he to give warning against curiosity in prying into Gods secrets and that we should content our selves with his revealed will But it is far more probable or certain that these things were the casual mistakes or crotchets of some transcribers His style also is often less proper sometimes Grammatically defective which is to be attributed to his perpetual converse with the Talmudists Rabbins and other Oriental Languages whose Genius is so extreamly different from that of the Western and to the want of reading Authors in our own Tongue being sufficiently employed with his own thoughts and compositions and sometimes perhaps to the singularity of his notions It may be observed also that he often differs much from many or all other Chronologers As in the time of Christs birth the time from Christs Baptism to his Death the two terms of Daniels seventy weeks or four hundred and ninety years In his account from the Flood to Abraham's Birth he differs sixty years from the generality of computists and that upon a different interpretation of Gen. XI 26. and proof that Abraham was not Terahs eldest son From whence it necessarily follows that where he agrees with others in the intermediate intervals as from Abraham's birth to the Promise to their going out of Aegypt to the building and destruction of the Temple c. he must assign these to different years of the World viz. sixty later than usual perhaps in some points he may have as good reason and proof as others of which let the Reader judge for I intend not in this place to dispute or decide any Chronological controversies which are numerous often operose and of little moment T is pity he finished not his Harmony upon the Evangelists and added not a fourth part or perhaps as many as are Printed But it may be the Bulk of them and the time they would take up to perform them as the rest are done he having by him other collections and designs might make him unwilling to go on He might also suppose that some other hand in time might add the rest in the like method So likewise his Commentaries on the Acts are imperfect they go no further than Chap. IX and the year of Christ 45. whereas the whole story reacheth to about the year of Christ 60. In the last place according to promise it is to be advised that all is not so well Printed as might be desired some numbers are not so accurately placed over against other As pag. 81. numb 24. of Baasha And pag. 81. The first of Jehoash should have been set two lines higher against the 15th of Jehoahaz Sometimes a Column and Name at the head of it is needless As pag. 49. Ahimelech Sometimes the Name in the top of the Column mistaken as pag. 50. Jair for Tolah and pag. 83. Ahab for Jehosaphat But such small things as these as they could not be easily prevented so they may easily be remedied by any one who will make use of the Chronology And as for other Errata's I hope they are not worth the pains of collecting or else are such as will be at first sight mended by an intelligent Reader The sheets being carefully corrected by a Reverend and worthy friend of mine in London of long study and great skill in this kind of Learning when I by the undeserved favour of my Superiours was called to an Honourable employment out of my own Country To conclude all As I doubt not but the serious and intelligent Reader in the perusal of this Volume will see abundant reason highly to esteem the great and profitable labours of the Pious and Learned Author so I hope he will be pleased kindly to accept my little care and pains in publishing it with decency and advantage and thereby endeavouring to contribute some small assistance to the study and understanding of the Holy Scriptures and consequently the Advancement of Piety together with the most useful knowledge in the World G. B. SOME ACCOUNT OF THE LIFE OF THE REVEREND and most LEARNED John Lightfoot D. D. THE exemplary Vertue and Industry of good Men hath
Ieroboam 3 Division 3 and Garrisoneth them He entertaineth the Priests and Levites that out-ran Idolatry for Jeroboam had expelled them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from having their liberty to go up to Jerusalem in the courses and from exercising their functions in the several Cities of their abode ver 14. Three years do Rehoboam and his people of Judah well and uprightly and walk in the ways of David and Solomon vers 17. Observe the ways of Solomon to be paralleld with the ways of David and the ways of David and Solomon commended as patterns of holy walking and this very place and passage may resolve that Solomon was no more finally cast away for his Idolatry then David was finally cast away for his Adultery and Murder Rehoboams Marriages are reckoned here where the text is speaking of his establishment and prosperity and so it would conclude all the particulars of that before it fall to the story of his declining but the most of his Marriages were made before he came to the Kingdom even in the life-time of his father Solomon and he followed the humour of his father very much in desiring many wives His son Abijam reigned but three years after his seventeen and yet is he the father of eight and thirty Children which makes it more then probable that he was born before his father was King 2 Chron. 13. 21. One of Rehoboams wives is said to be Maholah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeremoth the son of David written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possibly Tamar the Daughter of Absalom she called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because she was left his only Child his three Sons being dead 2 Sam. 14. 27. 18. 18. and he called Jeremoth partly to intimate his lifting up in pride when he rebelled against his father and his lifting up in the Oak where he took his end and partly to distinguish him from another Absalom whose daughter also Rehoboam married which was called Maachah 1 KING XII From vers 25. to the end of the Chapter Rehoboam 2 Ieroboam 2 Division 2 JEroboam in a hellish policy setteth up Idols in Bethel Rehoboam 3 Ieroboam 3 Division 3 and Dan to keep Israel from Jerusalem least they should revolt to the house of David And he ordaineth a feast of Tabernacles in the eighth month like that at Jerusalem in the seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the people went after one of his calves to Dan v. 30. for ere long Abijah the King of Judah had recovered Bethel 2 Chron. 13. 19. 2 CHRON. XII All the Chapter REHOBOAM and Judah World 3033 Rehoboam 4 Ieroboam 4 Division 4 become wicked Shishak World 3034 Rehoboam 5 Ieroboam 5 Division 5 plundereth Jerusalem It may be Rehoboam 6 Ieroboam 6 Division 6 his quarrel was in reference to Rehoboam 7 Ieroboam 7 Division 7 Pharaohs Daughter Solomons Rehoboam 8 Ieroboam 8 Division 8 wife She belike was either his Rehoboam 9 Ieroboam 9 Division 9 Daughter or Sister and if she Rehoboam 10 Ieroboam 10 Division 10 had a Son it is wonder he reigned Rehoboam 11 Ieroboam 11 Division 11 not Rehoboams mother was Naamah Rehoboam 12 Ieroboam 12 Division 12 an Ammonitesse it may be Rehoboam 13 Ieroboam 13 Division 13 she was a young Lady that David Rehoboam 14 Ieroboam 14 Division 14 brought away when he took Rehoboam 15 Ieroboam 15 Division 15 Rabbah For golden Shields Rehoboam Rehoboam 16 Ieroboam 16 Division 16 maketh shields of brass Rehoboam 17 Ieroboam 17 Division 17 Rehoboam dieth 1 KINGS XIII all And XIV all A Double miracle wrought Rehoboam 4 Ieroboam 4 Division 4 at Bethel the Altar rent World 3034 Rehoboam 5 Ieroboam 5 Division 5 and the Idol Shepheards arm Rehoboam 6 Ieroboam 6 Division 6 clean dried up as Zech. 11. 17. Rehoboam 7 Ieroboam 7 Division 7 yet his eyes darkned that he will Rehoboam 8 Ieroboam 8 Division 8 see nothing A false Prophet to Rehoboam 9 Ieroboam 9 Division 9 uphold the Idolatry findeth a Rehoboam 10 Ieroboam 10 Division 10 trick to undo the true Prophet Rehoboam 11 Ieroboam 11 Division 11 that had spoken against it Rehoboam 12 Ieroboam 12 Division 12 God giveth up the true Phrophet to a Rehoboam 13 Ieroboam 13 Division 13 Lion for disgracing his message Rehoboam 14 Ieroboam 14 Division 14 And maketh the false Prophet Rehoboam 15 Ieroboam 15 Division 15 prophesie truly of the ruine of Rehoboam 16 Ieroboam 16 Division 16 those Idolaters Jeroboam looseth Rehoboam 17 Ieroboam 17 Division 17 his best Son Ahijah yet none of these strange and fearful occurrences avail with him to reduce or reverse him from his Idolatry the time of the renting of the Altar at Bethel is uncertain but it was not presently after the building of it for there were now divers high places set up in Samaria as well as in Bethel 1 King 13. 32. Nor is the time of Abijahs death determinable If Shechem and Tirzah were not one and the same Town it appeareth that Jeroboam had removed his Court when his son dieth from where it was when he first erected his Idols Compare 1 King 12. 25. with Chap. 14. 17. and so it may argue that there was some space between There are continual and bitter wars between Rehoboam and Jeroboam all their time though Shemaiah had parted them at the first offer of a battel after the division 1 KING XV. From beginning to ver 9. ABIJAH reigneth wickedly World 3047 Abijah 1 Ieroboam 18 Division 18 three years he fighteth Abijah 2 Ieroboam 10 Division 19 with Jeroboam and slayeth 500000 men the greatest slaughter that ever was at one field in any Story Abijah is also called Abijam and his Mother is called both Maachah and Michah and his Grandfather by his Mothers side is called Absalom and Uriel Such changes of names are frequent in Scripture and sometime so altered by the Holy Ghost purposely to hint something to us concerning the Person and sometimes so â—…red by the people among whom such persons lived they giving them some common name answerable to some qualification or action that they saw in them or in reference to their family or some person of their family from which they descended The Book of Chronicles layeth no wickedness to the charge of this King that we have in hand and therefore sticketh not to joyn Jah the name of God to his name but the Book of Kings that chargeth him with the wickedness of his Fathers ways doth him not that honour in his name but hath changed Jah into Jam. His mother that was named Micah or Michaiah when she cometh to be Queen may be conceived to have her name changed and she is named after the first Mother of a renowned family in that Tribe from whence she descended 1 Chron. 8. 29. She was of Gibeah the City of Saul and it is very probable of the kinred of Saul and therefore her
clearly and therefore it was neither when Uzziah was made leprous nor in the year when he died as the Jews conjecture but it was before After this came a Plague of more misery but of lesser terrour and that was of fearful and horrid Locusts Caterpillars and Cankerworms whose like the oldest men alive had never seen Joel 1 2 3 c. These came towards harvest time in the beginning of the growth after mowing Amos 7. 1. And then were the fields and trees laden with corn and fruit but these laid the vines waste and barked the fig-trees Joel 1. 7. And causeth the harvest of the field to perish and the trees to wither so that there was not corn and wine sufficient for a meet Offering and drink Offering in the House of the Lord ver 10 11 12. then did the Cattel groan ver 18. and the beast of the field did languish Hos. 4. 3. This heavy Plague of Locusts was at last removed by prayer but the sins of the people called for another Therefore the Lord called to contend by fire Amos 7. 4. namely by an extreme drought with which were mingled fearful flashes of fire which fell from Heaven as in Egypt Eccl. 9. 23. and devoured all the pastures of the wilderness and the flame burnt up all the trees of the field Joel 1. 19. and some Cities were consumed by fire from Heaven as was Sodome Amos 4. 11. Esay 1. 9. And the rivers of water were dryed up Joel 1. 2. yea even the great deep was devoured by the heat and part of it eaten up Amos 7. 4. and the fishes destroyed Hos. 4. 3. After all these judgments when they prevailed not but the people were still the same God set a line upon his people and decreed that the high places of Isaac should be desolate and the Sanctuaries of Israel should be laid waste Amos 7. 9. yet did not the Lord leave himself without witness but against and in these times of Judgment and successively and continually did the Lord raise up a race of Prophets among them both in Israel and Judah that gave them warning threatning instruction and exhortation from time to time and did not this only by word of mouth but also committed the same to writing and to posterity that all generations to come might see the abomination and ingratitude of that people written as it were with a pen of Iron and a point of a Diamond and might read and fear and not do the like The Prophesie of HOSEA CHAP. I II III IV. THE first Prophet of this race was Hosea and so he testifieth of himself chap. 1. vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord spake first by Hosea And thus as under an Hosea Israel did enter into the Land of Canaan Numb 13. 16. and under an Hosea were captived out 2 King 17. So did the Lord raise up an Hosea the first of these Prophets to tax their unthankfulness for the one and to foretel the fearfulness of the other His Prophesie is common both to Israel and Judah even as was his adulterous wife a mate as unfit for so holy a Prophet as her actions were fit to resemble such a wicked people The date of his Prophesie tells us that he began in the days of Uzziah and continued till the days of Ezekiah and so was a Preacher at the least seventy years and so saw the truth of his Prophesie fulfilled upon captived Israel Of all the Sermons that he made and threatnings and admonitions that he gave in so long a time only this small parcel is reserved which is contained in his little Book the Lord reserving only what his divine Wisdom saw to be most pertinent for those present times and most profitable for the time to come That being to be accounted canonical Scripture not what every Prophet delivered in his whole time but what the Lord saw good to commit to writing for posterity To fit every Prophesie of this Book whether Chapter or part of Chapter to its proper year when it was delivered is so far impossible as that it is not possible to fit them certainly to the Kings reign and therefore the Reader can but conceive of their time in gross as they were delivered by him in the time of his Preaching which was exceeding long only these two or three considerations and conjectures may not be unprofitable towards the casting up of some of the times and towards the better understanding of his Prophesie in some particular 1. He began to Prophesie in the days of Uzziah and began first of any that were Prophets in his reign as were Joel Amos and Esaiah Jonah was a Prophet in these times but there is no Prophesie of his left against Israel or Judah the second Verse of the first Chapter cited even now cannot be understood so properly in any sence as this that God now raising up in the days of Uzziah a generation of Prophets that should continue in a succession till the captivity and that should leave their Prophesies behind them in writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord spake first of all these by Hosea Therefore whereas it is apparent that Amos by the date of his Prophesie ver 1. lived in those days of Uzziah which were contemporary with the days of Jeroboam so also is it apparent by this passage of Hosea that he himself began in some time of those concurrent years of Uzziah and Jeroboam which were fifteen and somewhat before the beginning of Amos. 2. His two first Chapters seem to be uttered by him in the very beginning of his Preaching of the first there can be no doubt nor controversie and the other two may be well conceived to be of the same date as appeareth by the matter In the first Chapter under the parable of his marrying an adulterous wife which he names Gomer the daughter of Diblaim either for that there was some notorious whorish wife in those times of that name or for the significansie of the words for they import corruption of figs as Jer. 24. 3. as our Saviour in a parable nameth a begger Lazarus either because there was some noted poor needy wretch of that name in those times or for the significansie of the word Lazarus signifying God help me as proper a name for a begger as could be given under this Parable I say of his marrying an adulterous wife and begetting children of her he foretels first the ruine of the house of Jehu this typified by a Son she bears called Jezrael then the ruine of the ten Tribes this typified by a daughter she bears which he calls Lo-ruchamah or unpitied for in these times of Jeroboam when Hosea began to Prophesie the Lord had pittied Israel exceedingly and eased them much of their trouble and oppressions 2 King 24 26 27. but now he would do so no more but Judah he would yet pitty and save them not by bow and sword but by an Angel in the days of Ezekiah
Shepherds and Pastours that had helped Solomons house forward unto ruine 2 KING XXIV from vers 10. to vers 17. 2 CHRON. XXXVI vers 10. JEHOIACHIN or Jeconiah or Coniah captived and Jerusalem with him 18000 men of might 10000 from Jerusalem and 8000 out of the Country and all the treasures of the Temand Kings house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the mighty of the land but written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fools Mordecay was carried away in this captivity Esther 2. 6. And so was Ezekiel also and therefore he dateth his times from this date Ezek. 1. 2. and calleth it Our captivity Chap. 40. 1. 2 KING XXIV vers 17 18 19 20. And JEREMY LII ver 1 2 3. 2 CHRON. XXXVI vers 11. World 3410 Division 381 Years of Captivity 9 Zedekiah 1 ZEDEKIAH made King by the King of Babel he was Jehoiachins Uncle 1 Kings 24. 17. but called his brother that is his Kinsman 2 Chron. 36. 10. and his son because he succeeded him in the throne 1 Chron. 3. 16. JEREMY XXIV all Division 382 Years of Captivity 10 Zedekiah 2 JEREMY seeth comfortable things concerning those that were Division 383 Years of Captivity 11 Zedekiah 3 captived into Babylon with Jeconiah that they are as good figs that may be eaten and that in time they shall return JEREMY XXVII from vers 12. to the end World 3413 Division 384 Years of Captivity 12 Zedekiah 4 JEREMY had been commanded thirteen years ago to make yokes and bands and to put them upon his own neck in token of Judahs subjection to Nebuchad-nezzar which in the very next year after namely in the third year of Jehoiachin came to pass and he is also then commanded by way of prediction that when such and such Kings Embassadors should come to Jerusalem to Zedekiah he should send the yokes away by those Messengers to their Kings That cometh to pass in this fourth year of Zedekiah as the first verse of Chapter 28. doth plainly date it JEREMY XXVIII all HANANIAH at Jerusalem foretelling falsely the restoring of the captivity within two years is himself struck with death within two months for teaching rebellion against the Lord. JEREMY XXIX XXX XXXI XLIX from vers 34. to end And LI. all THIS fourth year of his reign Zedekiah either went himself or sent Messengers to Babel or both for so is that vers 59. of Chap. 51. diversly read when Seraiah went with Zedekiah or when he went for or in behalf of Zedekiah into Babylon Now by the men that went thither either with him or for him Jeremy sendeth Letters to the children of the captivity one to perswade them to frame their hearts and to compose themselves for seventy years captivity This two Prophets in Babel such others as Hananiah at Jerusalem gain-say and would perswade the people to the contrary And a third writes to Jerusalem to have Jeremy punished therefore he threatneth bitter judgments against all three This in Chap. 29. And being upon a Prophesie of the captivities return in that Chapter vers 10 11 c. he falleth in Chap. 30. 31. largely to foretel the calling home of the two Tribes and of the ten Tribes to Christ. Now though it be doubtful whither he sent the Prophesie of these two Chapters to Babel yet is it doubtless that their order is very proper in this place where he is foretelling of the peoples return He also sendeth another Letter to Babylon concerning the ruine and destruction of Babylon it self in Chap. 50. 51. which Chapters are laid as the period of his Prophesie that then conclusion of them all might be the foretelling of the ruine of Babel And under the same date may we also take the last part of Chap. 49. from vers 34. to end a Prophesie against Elam that joyned with Babel against Judea Isa. 22. 6. and is joyned here with Babel in threatnings The beginning of the reign of Zedekiah in verse 34. may be taken as it is Chap. 28. 1. for his fourth year EZEKIEL I II III IV V VI VII World 3414 Division 385 Years of Captivity 13 Zedekiah 5 IN the fifth year from Jehoiachins captivity the Lord raiseth up Ezekiel for a Prophet to the people in Babylon as Jeremy was in Jerusalem He dateth his Prophesie from the 30 year of the finding of Moses his Copy in the 18 of Josias as is commonly conceived but as it may very well be supposed from the 30 year of his own age he being a Priest and that being the time at which the Priests entred their function Num. 4. 3. at that time the spirit of Prophesie came upon him and by a river in Babylon he seeth the Heavens opened as Christ at the same age had the Heavens opened to him by a river in Judea Luke 3. 21 22 23. Now that the people of Israel the Church are to be planted in another Country for a long time the Lord sheweth a glory in the midst of them as he had done at their first constituting into a Church in the Wilderness and out of a cloud and fire as he had done there he sheweth himself and from between living creatures as from between the Cherubims he giveth his Oracles to the Prophet He causeth him to eat a roll to lay a visionary siege to a pictured Jerusalem to lye on his side three hundred and ninety days suitable to the time of the peoples rebellion from Jeroboams revolt to the Cities destruction and forty days more in answer to the forty years transgression of Judah under the ministry of Jeremy as was said before To eat the bread of affliction and pollution to shew the want of victuals at Jerusalem and the peoples eating of polluted things in Babel To shave off his hair and to part it into several fatal significations c. And now that the destruction of the City is near at hand but five or six years off he foretelleth it in sad expressions and bemoaneth it with doleful lamentations 2 CHRON. XXXVI vers 11 12 13 14. 15 16. BEcause the fourth year of Zedekiah is called the beginning of his raign Jer. 28. 1. which sheweth his condition yet unchanged as we observed before And because Ezekiel in the next year speaketh of his revolt from his oath made to the King of Babel Ezek. 17. 15. Therefore may we conclude that he rebelled against Babel in this fifth year of his raign EZEKIEL VIII IX X XI XII XIII XIV XV XVI XVII XVIII XIX World 3415 Division 386 Years of Captivity 14 Zedekiah 6 ALL these Chapters fall in in the sixth year after Jeconiahs captivity or in the sixth of Zedekiah as appeareth by the date of the eighth Chapter vers 1. and by the date of the twentieth Chapter vers 1. compared together In Chapter eight the Lord sheweth a just cause why he is about to remove his glory from the Temple viz. because it was defiled with all manner of Idolatry 1. There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An
per. 2. A man which is troubled with an evil spirit and saith when the sickness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begins upon him Write a bill of Divorcement to my Wife he saith as good as nothing because he is not compossui And so likewise a drunken man when he comes neer the drunkenness of Lot c. He calls the evil spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a sickness and by it he means Lunacy or Distractedness that had its lucida intervalla So the Jews speak of a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is possessessed by Cordicus which they interpret to be a spirit that seizeth on him that drinketh too much Wine out of the Winepress Talm. in Gittin per. 7. Vid. R. Sol. and Nissim ibi And to spare more because the story in hand is of a Child take but this example of an evil Spirit which they conceived did seize upon Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shibta say they is an evil spirit that seizeth upon Children by the neck even upon the sinnews behind the neck and drieth them up from their use and strength till it kill him And the time of it is from the Childs being two months old and the danger of it is till the Child be seven years old Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which seemeth to mean nothing else but Convulsion fits or shrinking of sinnews or some such like thing a natural malady Now in this Child there were not only these fits of Convulsions or the Falling sickness and the like but he was really possessed with the Devil indeed So that though the Disciples had healed several persons of maladies which the Jews in their language and conceptions called possessings with evil Spirits and the Evangelists speak their language yet this is a subject to work upon of a further difficulty by far the devil being bodily in this Child indeed 2. Granting for we dare not deny that they had cast out Devils indeed before yet this case carried some extraordinary matter in it above other times They were then preaching up and down and their Commission gave them power to cast out Devils to confirm their Doctrine but now they were not in that imployment They were also now set upon by the Scribes and Pharisees with a possessed person of an extraordinary example as being possessed from an Infant purposely that they might puzzle them and that in the fairer opportunity when their Master and three of the chief of their company Peter and James and John were absent Therefore if by all these concurrents of disadvantage their Faith were somewhat shaken it is to be the less wondred at by how much the more the ease was more strange and unusual to them and they had not been put to such a trial before SECTION LIV. MATTH Chap. XVII Ver. 24 25 26 27. CHRIST payeth money miraculously gotten MARKS words in the beginning of the next Section laid to the first verse of this will be evidence sufficient for the order of both Christ is demanded the half shekel that every Israelite was bound by the Law annually to pay for the redemption of his life Exod. 30. 13. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaks that Now the proper time of collecting that began a little before the Passover as we have observed before out of the Treatise Shekalim And though it were now almost half a year past the Passover yet is this the first time that Jesus had been at his own house in Capernaum since the time of gathering that Money had come in This half shekel that every Israelite paid yearly went to the repair of the Temple and to the buying of things needful for the service there Christ pays his Church Duties therefore here though as his own words argue he being the Son of the great King for whom that Tribute was demanded might have pleaded immunity for Kings take Tribute of strangers not of their own Children His paying it by a miraculous compassing of it out of a Fishes mouth sheweth at once his Divine power that could make all things serve his ends and his great care to discharge his due paymentss and to avoid offence and withal his poverty when he is put to a Miracle for such a little sum of money for he would not work Miracles where there was not need His paying for Peter with him was because he was of the same Town and so was under the same demand of payment and he knew that he was in the same want of money The other Disciples were to pay in the places of their several houses When Jerusalem was destroyed by the Romanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jews were commanded to pay this half half shekel yearly to Jupiter Capitolinus Xiphilin apud Dion lib. 66. Joseph de Bell. lib. 7. cap. 27. SECTION LV. MARK Chap. IX from V. 33. to the end of the Chapter MATTH Chap. XVIII all the Chapter LUKE Chap. IX from Ver. 46. to Ver. 51. A dispute who greatest One casting out Devils and yet not following Christ Dic Ecclesiae c. THe order needeth no demonstration the seeming difference between Matthew and Mark in the beginning of the Section needeth animadversion rather Mark saith their dispute who should be greatest was as they went in the way towards Capernaum and when Christ asked them at Capernaum what their discourse had been they held their peace But Matthew saith At the same time namely while Christ was at Capernaum the Disciples came to him and asked him Who is the greatest c. in which relation he briefly coucheth the two stories that Mark speaketh of into one namely their talking by the way who should be greatest and this question coming before Christ. It may be Christs so lately taking Peter and James and John into the mount apart from the rest gave occasion to this debate which he determineth by setting a Child in the middest c. They that have held this Child to have been Ignatius in his infancy who was afterward the Martyr as see Niceph. lib. 2. c. 3. Baron ad Annum Christ 71. Marg. de la Bign in Ignat. in Biblioth Patr. tom 1. sure did not well observe his own words if they be his own in his Epistle to the Church of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I do not only know that Christ is come in the flesh by his being born and being crucified but I saw him in the flesh after his resurrection For so the Latine renders it Vidieum in carne or be it I knew him in the flesh after his resurrection it may seem very strange that he that was so very a Child as Christ to take him in his arms this year almost at the feast of Tabernacles and the next year at Easter which was but within half a years space to become so intelligent as to take notice of his being risen Upon Christs speaking of receiving those that come in his Name John propounds a dubious case of one
went thither he saith not at all And now to take up what we have to observe upon these things that have been spoken 1. It is true indeed as Tacitus witnesseth that Pallas the brother of Felix who had been Claudius his great favorite and so Nero's also in Claudius time did wane and decrease somewhat in his favour in a very short time after his entrance into his reign but he was not utterly laid flat and out at all till after Poppaea came into favour and amorousness who forwarded the death of Agrippina and the bringing down of those that were of her party as Pallas was Therefore the power of Pallas with the Emperour seemeth to be expired in Nero's fifth year in which Agrippina was slain And by this account we cannot extend Felix his escape for his brother Pallas his sake beyond Nero's fourth Year For considering Poppaeas prevalency with the Emperour when once she became his Paramour and considering her detestation of Agrippina and her faction of which Pallas was the chief we cannot cast Felix his discharge for Pallas his sake beyond Nero's fourth 2. Paul lay two years prisoner at Caesarea under Felix Acts 24. 27. After two years Portius Festus came into Felix room Many are the conjectures about these two years Baronius saith it was Expleto biennio Neronis Magister Historiae Scholasticae saith it was Biennium ab accusatione Felicis a Judaeis A Lapide cares not to think that Biennium hoc inchoandum a praefectura Felicis in Judaea nam ante illud praefuerat Trachonitidi Batanaeae Gaulonitidi c. But it is most proper to hold that these two years mean the time of Pauls being a prisoner under Felix from the time of his apprehension under Lysias the chief Captain till Felix his going out of his Government and so it is held by Beda Beza Salmeron Onuphrius and others And this is so proper and suitable to the intent and discourse of Luke that it needeth no illustration or proof of it and it is most agreeable to the Scriptures manner of accounting in all other places These two things then being thus concluded on it will follow that Pauls apprehension was in Nero's second and Felix went out of Office in Nero's fourth before Poppaea was yet got into her potency And the accounting of Pauls two years imprisonment under Felix to be thus At Pentecost in Nero's second he is apprehended and at Pentecost in Nero's third he had been a year prisoner and at Pentecost in Nero's fourth his two years are up and that spring it was that Felix went out of Office and went to Rome to make his answer and Pallas his brother not yet utterly out of favour makes his peace And now let us draw up the Chronology of Nero's time to the full according to these evidences and as referreth to our occasion CHRIST 55 NERO. 1 Paul at Ephesus Goeth to Macedonia Creete Greece to Macedonia again and wintreth in Nicopolis CHRIST 56 NERO. 2 Paul at Macedonia till Easter then goeth up to Jerusalem and is apprehended at Pentecost and from that time till the year go out is a prisoner CHRIST 57 NERO. 3 Paul a prisoner all this year under Felix CHRIST 58 NERO. 4 Felix removed Festus cometh in Paul shipped towards Rome but wintreth by the way Poppaea in Nero's eye and becomes his Minion CHRIST 59 NERO. 5 Festus Governour of Judea Paul after wintering in his journey cometh to Rome and this is the first year of his imprisonment there Nero killeth his Mother Agrippina CHRIST 60 NERO. 6 Festus Governour of Judea Pauls second years imprisonment at Rome CHRIST 61 NERO. 7 Festus Governour of Judea CHRIST 62 NERO. 8 Festus Governour of Judea Nero marrieth Poppaea CHRIST 63 NERO. 9 Festus Governour It may be Albinus came in sometime this year and then was James the less slain this year CHRIST 64 NERO. 10 Albinus Governour of Judea CHRIST 65 NERO. 11 Florus Governour of Judea CHRIST 66 NERO. 12 CHRIST 67 NERO. 13 Florus Governour of Judea The Wars begin CHRIST 68 NERO. 14 Nero dieth having reigned 13. years and 8. months ACTS Chap. XXI from Ver 17. to the end of the Chapter PAUL cometh to Jerusalem at the feast of Pentecost when the City was now full of conconflux to that festival He resorteth instantly to James the residentiary Apostle of the Circumcision for holding correspondency sake and there he shews him the manner and fruit of his Ministry among the Gentiles Which both by James and the Elders that were with him is well approved of as to the thing it self but they certifie him of what complaints they heard from the Jews against him for crying down the rites of Moses especially Circumcision That thou teachest all the Jews which are among the Gentiles to forsake Moses saying that they ought not to circumcise their Children ver 21. Now because thousands of the Jews which believed were yet zealous of the Law this gave much offence But did Paul teach thus or not No doubt he did and it behoved him so to do nor does nor can James except against the Doctrine for though it is true that he and Paul and the other Apostles permitted compliance with some of the Jewish rites for peace sake for a while as there is an example in this very place yea Paul himself circumcised Timothy upon that reason yet the use of Circumcision as these that stood upon it used it was utterly inconsistent with the Gospel Hear this Apostles Doctrine Behold I Paul say unto you that if you be circumcised Christ shall profit you nothing For I testifie again to every man that is circumcised that he is a debtor to the whole Law Gal. 5. 2. A converted Jew would have his Son circumcised Paul asks him a reason what can he answer but it looks after some justification by it as their own Authors speak their thoughts He that is circumcised is perfect And He that is circumcised shall not go to Gehinnom And I said unto thee in thy blood live Ezek. 16. 6. This is the blood of Circumcision c. Tanchum in Gen. 17. 18 c. They looked indeed upon Circumcision as an admission into the Covenant and thereupon the Father of the Child at his Circumcision constantly used these words Blessed be thou O Lord our God who hast sanctified us by his Commandments and commanded us to bring the Child into the Covenant of our Father Abraham And they that stood by said As thou hast brought him into the Covenant so bring him into the Law and into the Bridechamber Jerus in Beracoth fol. 13. col 1. But withall they looked upon this Covenant as a Covenant of works for as we observed before they reputed Abraham himself so justified Good cause therefore had Paul to stand out against the convert Jews Circumcising their Children as whereby the Doctrine of Justification by faith was utterly enervated and made of no effect And here by the way let us conceive we
8. Matth. 3. 4. Seventhly Both of them had Heaven opened to them near Jordan To which two parallels more might be added if these two opinions of the Jews concerning Elias might be believed First That he was of the Tribe of Levi for they take him to be Phinehas as see R. Lev. Gersh on 1 King 17. Secondly That he restored circumcision when it was decayed from those words in 1 King 19. 14. They have forsaken thy Covenant To turn the hearts of the fathers to the children That is The hearts of the Jews to the Gentiles For first the hatred of a Jew against a Gentile was deadly and it was a special work of the Gospel and consequently of John that began to Preach it to bring both these to imbrace Christ and for and in him to imbrace one another Secondly Experience it self confirmeth this exposition for as the Gospel belonged to the Gentiles as well as the Jews and as John came for a witness that all through him might believe so did he convert and baptize Roman Souldiers as well as Jewish Pharisees Thirdly Baptism at its first institution was the Sacrament for admission of Heathens only to the Church and true Religion when therefore the Jews also begin to desire it and to consent to the Heathens in the undertaking of it then was the heart of the fathers turned to the children Fourthly It is the common and constant use of the Prophets to stile the Church of the Gentiles by the name of children to the Church of the Jews as Isa. 54. 5 6 13. 60. 4 9. 62. 5. 66. 12 13. Fifthly The Talmud expounding these words in Malachi seemeth to understand them of such a communion or reconciliation as is spoken of Vid. R. Sol. in loc Malach. Herod saith Josephus Antiq. lib. 18. cap. 7. slew John the Baptist being a good man and injoyning the Jews that exercising vertue and using right dealing one towards another and piety towards God they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convene or knit together in Baptism And the disobedient c. In Malachi it is And the hearts of the children to the fathers But first the Holy Ghost is not so punctual to cite the very letter of the Prophet as to give the sense Secondly It was not very long after the Baptizing and Preaching of John that the Jews ceased to be a Church and Nation nay even in the time of John himself they shewed themselves enemies to the Gospel and the professors of it as concerning the general or the greatest part of them therefore he saith not that the heart of the children the Gentiles should be turned to their fathers the Jews which should cease to be fathers and should cease to be a people but to the wisdom of the righteous ones The disobedient As in this clause he refuseth to use the term of Fathers for the reason mentioned so doth he also of the correlative children because of his refusing that And yet he coucheth the sense of that title under the word disobedient which word in its most proper and natural signification reflecteth upon untowardly children disobedient to their parents As therefore by his omitting to call the Jews fathers he insinuateth their opposition against the Gospel so by terming the Gentiles disobedient in stead of children he sheweth what they were before they imbraced it In the wisdom of the righteous For so is it in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in and not to Wisdom in Scripture is often taken for Religion As Psal. 111. 10. Deut. 4. 6. c. and so is it to be understood here And this Wisdom is not to be held the terminus ad quem or the ultimate end to which these disobedient Gentiles were to be converted but in this wisdom or religion unto God For first let the two clauses of this speech be laid in Antithesis or opposition one to another as naturally indeed they lie the one aiming at the Jews as the proper subject and the other at the Gentiles and it appeareth plainly that two several acts were to be performed by the Baptist as concerning the Jews and their conversion First That he should turn their hearts or affections to God as in the verse preceding He shall turn many of the children of Israel to the Lord their God And secondly That he should turn their hearts and affections also to the Gentiles whom they hated before as here He shall turn the hearts of the Fathers to the children Secondly According therefore to this double work of John upon the Jews in that part of the Angels speech must the like duplicity be looked for in this that concerneth the Gentiles and to be understood though it be not expressed For the Angel in this part purposely changeth his stile and neither calleth the Gentiles children but disobedient because they were generally so before the coming of Christ nor the Jews Fathers because they ceased to be so shortly after nor mentioneth he the Gentiles turning to God but includeth it partly because he had set that as the chiefest work and bent of the Baptist of all to go before the Lord and turn men to him and partly he includeth it in this phrase In the wisdom of the righteous Thirdly It is not without divine reason that the hearts of the Gentiles are not said to be turned to the Jews as on the contrary it was said of the Jews to the Gentiles but that they should be turned in the wisdom of the righteous For the enmity feud and detestation that was betwixt Jew and Gentile and Gentile and Jew proceeded not from the same cause and Original The Jew abhorred the Gentile not of ignorance but of scorn and jealousie partly because they stood upon their own dignity of being the people of God which the other were not and partly because they were provoked with suspition that the other should be the people of God when they should not And therefore when the reconciliation is to be wrought between them it is said that their hearts or affections should be turned to them for they were point blank or diametrically against them before But a Gentile abhorred a Jew out of ignorance because of his Religion hating him as a man separate from and contrary to all men and accounting that to be singular and senseless superstition which was indeed the divine command and wisdom of God and not so much detesting his person for it self as for his religion and profession Therefore when the Gentiles must be brought to affect and to unite to the Jews it must be in the wisdom of the righteous or in the understanding knowledge and imbracing of that religion which the righteous ones professed which the Gentiles till they knew and understood what it meant accounted but vanity singularity and foolishness Ver. 18. Whereby shall I know this The Jew requireth a sign 1 Cor. 1. 22. And his so doing in these times when miracles had been ceased so long
entertain what he was relating to her Shall give unto him the Throne Psal. 2. 7 8 9. Ezek. 21. 27. Dan. 7. 14. c. Vers. 33. He shall reign over the house of Jacob. This term the house of Jacob includeth First All the twelve tribes which the word Israel could not have done Secondly The Heathens and Gentiles also for of such the house and family of Jacob was full Vers. 34. Seeing I know not a man These words say the Rhemists declare that she had now vowed Virginity to God For if she might have known a man and so have had a child she would never have asked how shall this be done And Jansenius goeth yet further From these words saith he it doth not only follow that she hath vowed but this seemeth also to follow from them that her vow was approved of God See also Aquin. part 3. quaest 28. art 4. Baron in apparatu ad Annal. c. Answ. First Among the Jews marriage was not held a thing indifferent or at their own liberty to choose or refuse but a binding command and the first of the 613. as it is found ranked in the Pentateuch with the threefold Targum at Gen. 1. 28. and Paul seemeth to allude to that opinion of theirs when speaking of this subject he saith Praeceptum non habeo 1 Cor. 7. 6. Secondly Among the vows that they made to God Virginity never came in the number Jephtha's was heedless and might have been revoked as the Chaldee Paraphrast and Rabbi Solomon well conceive and David Kimchi is of a mind that he was punished for not redeeming it according to Lev. 27. Thirdly To die childless was a reproach among men Luke 1. 25. and to live unmarried was a shame to women Psal. 78. 63. Their Virgins were not praised that is were not married Now what a gulf is there between vowing perpetual Virginity and accounting it a shame dishonour and reproach Fourthly If Mary had vowed Virginity why should she marry Or when she was married why should she vow Virginity For some hold that her vow was made before her espousals and some after Fifthly It was utterly unnecessary that she should be any such a votal it was enough that she was a Virgin Sixthly It is a most improper phrase to say I know not a man and to mean I never must know him and in every place where it is used concerning Virgins why may it not be so understood as well as here Seventhly While the Romanist goeth about with this gloss to extol her Virginity he abaseth her judgment and belief For if she meant thus she inferreth that either this child must be begotten by the mixture of man which sheweth her ignorance or that he could not be begotten without which sheweth her unbelief Eighthly She uttereth not these words in diffidence as Zachary had done when he said how shall I know this but in desire to be satisfied in the mystery or the manner as she was in the matter She understood that the Angel spake of the birth of the Messias she knew that he should be born of a Virgin she perceived that she was pointed out for that Virgin and believing all this she desired to be resolved how so great a thing should come to pass Vers. 35. The Holy Ghost shall come upon thee c. The Angel satisfieth the Virgins question with a threefold answer First Instructing her in the manner of the performance Secondly Furnishing her with an example of much like nature in her Cosin Elizabeth Thirdly Confirming her from the power of God to which nothing is impossible Now whereas this unrestrained power of God was the only cause of such examples as the childing of Elizabeth and other barren women in this birth of the Virgin something more and of more extraordinariness is to be looked after In it therefore two actions are expressed to concur First The Holy Ghost his coming upon the Virgin Secondly The power of the most High overshaddowing her and two fruits or consequents of these two actions answerable to them First The Holy Ghost shall come upon thee therefore that that is born of thee shall be holy Secondly The power of the most High shall overshadow thee therefore that that is born of thee shall be called the Son of God The coming of the Holy Ghost upon her was First In the gift of Prophesie whereby she was both informed of the very instant when the conception was wrought and also more fully of the mystery of the Incarnation then before Secondly He did prepare and sanctifie so much of her flesh and blood or seed as to constitute the body of our Saviour The work was the work of the whole Trinity but ascribed more singularly to the Holy Ghost first because of the sanctifying of that seed and clearing it of original taint for sanctification is the work of the Holy Ghost Secondly For the avoiding of that dangerous consequence which might have followed among men of corrupt minds who might have opinionated if the conception of the Messias in the womb had been ascribed to the Father that the Son had had no other manner of generation of him The power of the most High His operating power supplying the want of the vigour and imbraces of the masculine Parent For to that the word overshaddow seemeth to have allusion being a modest phrase whereby the Hebrews expressed the imbraces of the man in the act of generation as Ruth 3. 9. Spread the skirt of thy garment over thine handmaid Therefore that holy thing This title and Epithet first not only sheweth the purity and immaculateness of the humane nature of Christ but also secondly it being applied to the preceding part by way of consequence as was touched before it sheweth that none ever was born thus immaculate but Christ alone because none had ever such a way and means of conception but only he Ver. 36. Thy Cosin Elizabeth hath conceived a Son As he had informed the Virgin of the birth of the Messias of her self so doth he also of the birth of his fore-runner of her Cousin Elizabeth For that he intended not barely to inform her onely that her Cousin had conceived a Child but that he heightens her thoughts to think of him as Christs forerunner may be supposed upon these observations First That he saith A Son and not a Child Secondly That such strangely born Sons were ever of some remarkable and renowned eminency Thirdly That if he had purposed only to shew her the possibility of her conceiving by the example of the power of God in other women he might have mentioned Sarah Hannah and others of those ancient ones and it had been enough Vers. 39. And Mary arose c. And went with haste into the hill Country into a City of Juda. This City was Hebron For unto the sons of Aaron Joshua gave the City of Arba which is Hebron in the hill country of Judah Josh. 21. 11. And Zacharias being a son of
some machination against himself he had now shut up in prison and intended him presently for the execution but that his sickness whereof he died seizing on him gave some more space to the imprisoned and some hopes and possibilities of escaping His disease was all these mixed together an inward burning and exulceration an insatiable greediness and devouring the Chollick the Gout and Dropsie his loins and secrets crawling with lice and a stink about him not to be indured These wringings and tortures of his body meeting with the peevishness of old age for he was now seventy and with the natural cruelty which always had been in him made him murderously minded above all measure insomuch that he put to death divers that had taken down a golden Eagle which he had set up about the Temple And when he grew near to his end and saw himself ready to die he slew his Son Antipater and caused great multitudes of the Nobility and People to be closed up in a sure place giving command to slay them as soon as he was dead for by that means he said he should have the Jews truly and really to sorrow at his death Vid. Joseph Antiq. lib. 17. cap. 8 9 10. and de Bel. lib. 1. cap. 21. Vers. 20. For they are dead that sought the young childs life The like saying is to Moses Exod. 4. 19. where the word they may be understood of Pharaoh and his servants which jointly sought his life for the Egyptians sake whom he had slain and were now all dead and worn out in the fourty years of his being in Midian But here it is true indeed that the seeking of the childs life may well be applied to Herods Servants as well as himself but that all they died with him or about the time of his death who in flattery or favour or obedience to him had promoted the slaughter at Bethlehem and had sought the childs life I know not upon what ground it should be conceived I should therefore by the they in this place understand Herod and his Son Antipater jointly together For if it be well considered how mischievous this Antipater was against his own Brethren and how he wrought their ruine and misery for fear they should get betwixt him and the throne yea how he sought the destruction of his own Father because he thought he kept him out of the Throne too long it may very well be believed that he would bloodily stir against this new King of the Jews that the wisemen spake of for fear of interception of the Crown as well as his Father He died but five days before his fathers death as it was touched before out of Josephus and thus God brought this bloodliness of the Father and the Son and the rest of their cruelties to an end and upon their own heads at once and in a manner together and thus may the words of the Angel be very fairly understood Take the child and return to the Land of Israel for Herod and Antipater are dead that sought his life Ver. 22. Archelaus did reign in Iudea in the room of his Father Herod Herod had first named Antipater for his Successor in the Throne of Judea but upon detection of his conspiracy against him he altered his mind and his will and nominated Antipas and changing his mind yet again he named Archelaus and he succeeded him a man not likely to prosper in a Throne that was so bebloodied His conclusion was that in the tenth year of his reign he was accused by the Nobles of Judea and Samaria to Augustus banished to Vienna and his estate confiscate Jos. Ant. lib. 17. cap. 15. Ver. 23. He shall be called a Nazarene From Isa. 11. 1. where the Messias is called by the title Nezer which indifferently signifieth A branch and the City Nazaret one and the same word denoting Christ and the place where he should be born SECTION VIII S. LUKE CHAP. II. Christ sheweth his wisdom at twelve years old Ver. 40. AND a a a a a a Compare Exod. 2. 10. 1 Sam. 2. 26. Jud. 16. 24. the Child grew and waxed strong in spirit filled with wisdom and the grace of God was upon him 41. Now his Parents went to Ierusalem b b b b b b Exod. 23. 15. 17. every year at the Feast of the Passover 42. And when he was twelve years old they went up to Ierusalem after the custom of the Feast 43. And when they had fulfilled the days as they returned the Child Iesus tarried behind in Ierusalem and Ioseph and his mother knew not of it 44. But they supposing him to have been in the company went a days journey and they sought him among their kinsfolks and acquaintance 45. And when they found him not they turned back again to Ierusalem seeking him 46. And it came to pass that after three days they found him in the Temple sitting in the middest of the Doctors both hearing them and asking them questions 47. And all that heard him were astonished at his understanding and answers 48. And when they saw him they were amazed and his mother said unto him Son why hast thou thus dealt with us Behold thy father and I have sought thee sorrowing 49. And he said unto them How is it that ye sought me Wist ye not that I must * * * * * * Or In my Fathers house be about my Fathers business 50. And they understood not the saying which he spake unto them 51. And he went down with them and came to Nazareth and was subject unto them but his mother kept all these sayings in her heart 52. And Iesus increased in wisdom and stature and in favour with God and men Reason of the Order THE Order of this Section dependeth so clearly upon the proper Order of that preceding that that being made good to lie where it doth as in the proper place the subsequence of this to it can nothing at all be doubted of For whereas all the Evangelists have unanimously passed over in silence all those years of Christs minority which intervened or passed between his return out of Egypt and this passage of his at twelve years old there is nothing possible to be found in the Gospels that can come between to interpose this order and connexion The carriage and demeanour of our Saviour in the time between is only briefly comprised in the first verse of this portion And the child grew and waxed strong in spirit filled with wisdom and the grace of God was upon him Harmony and Explanation Ver. 40. And the child grew c. TWO years Old he was when he went into Egypt and there he aboad in his Exile a very small time it may be some two or three months about such a space as Moses had been hid in Egypt in his Fathers house from the fury of Pharaoh When he returned to Nazareth his Mothers City being now about two years and a quarter old he
signifie a man second or third to the King §. And his brother Philip being Tetrarch c. Herod made Antipas whom he had intended for King but changing his mind he changed his last will Tetrarch of Galilee and Peraea And the Kingdom he bestowed on Archelaus And Gaulonitis and Trachonitus and Batanaea and Paneas he bestowed on Philip who was his own son and own brother to Archelaus to be a Tetrarchy Josep Ant. l. 17. c. 10. §. Of Iturea This Country seemeth to have taken its denomination from Itur one of the sons of Ismael Gen. 25. 15. and it lay * * * * * * Stra. lib. 1◠edging upon Arabia but ‖ ‖ ‖ ‖ ‖ ‖ Plin. lib. 5. cap. 23. reckoned to Syria and upon that reference mentioned by the Evangelist here For he speaketh of these Countries and Tetrarchies because Syria and Judea were but one Province and under one Proconsul And therefore as he nameth the government of Canaan in the two Countries of Judea and Galilee so doth he also the government of Syria under three Ituria Trachonitis and Abilene And this is agreeable to what he had done in Chap. 2. 1. when he spake of the time of our Saviours birth for as he there dateth the Tax that then was by the time of a governor of Syria so doth he now the beginning of the Gospel by the time of the Rulers there as well as in Judea And this was also most sutable to the Roman Records where seeing that Syria and Judea were joyned together into one Province it is not to be doubted but their Governors were named together as members of one body §. And the Region of Trachonitis The name of this Country as it seemeth by Strabo was taken from two mountains or Strab. ubi suprae Plin. l. 5. c. 18. Rocks called Trachones and they very probably so called from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth wearisomness in regard of the irksom and tedious difficulty of passing over them as Strabo instantly after them speaketh of other mountains towards Arabia and Iturea which he titleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hills hard to travel over Josephus supposeth Uz the eldest son of Aram to have been the first Inhabiter of this Country Antiq lib. 1. cap. 7. but whether it were that son of his or no it is not so material to inquire as it is to observe that it was reputed a Country belonging to Aram or within the compass of Syria very theevish in the time of Herod and the Inhabitants living upon the robbery of the Damascens that lay near unto them Joseph Antiq. lib. 15. cap. 13. §. Lysanias He was not a son of Herod as is supposed by some nor an immediate son of Ptolomy Mennaeus neither as is held by others For though Josephus Antiq. lib. 14. cap. 23. and de Bel. lib. cap. 11. telleth that Lysanias succeeded his father Ptolomy Mennaeus yet it cannot be the same man possibly that St. Luke here speaketh of for that Lysanias was slain by the means of Cleopatra a good space of time before our Saviour was born Jos. Antiq. lib. 15. cap. 4. But the Lysanias here mentioned might be the great Grandchild of Mennaeus or some one of that house that bare the same name with Mennaeus his immediate son and successor §. Abilene This Country was so named from the City Abila which Ptolomy lib. 5. cap. 15. hath reckoned for a City of Caelosyria or as some Copies have it of Decapolis and with this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abila surnamed from Lysanias see also Pliny lib. 5. cap. 18. This word soundeth so near to the word Havilah Gen. 2. 11. 10. 7. that it may very well be supposed to have descended from it and the name of the place from that son of Chush that planted with his brethren mentioned with him in Arabia and thereabouts Vers. 2. Annas and Caiaphas being the High Priest There could be but one High Priest properly so called at one time and that Caiaphas was he at this time it is most clear both out of Josephus and out of the Scripture Now Annas is said to be High Priest with him because he was the Nasi or head of the Sanhedrin and so represented Moses as Caiaphas did Aaron and he was of the seed of the Priests as well as Caiaphas was An evidence of his being the head of the great Councel is in that when our Saviour was apprehended he was first led to Annas Joh. 18. 13. and by him bound and sent to Caiaphas ver 24. and that Annas is first placed in the Councel Act. 4. 6. We shall have more punctual occasion hereafter to look after this man and then will we see what we can find spoken of him by Josephus §. The Word of the Lord came to John Such was the commission of the Prophets as Jer. 1. 2. Ezek. 6. 1 c. And this proclaimeth John a Prophet as well as they And here had he his warrant for his Ministry and this was the institution of the Sacrament of Baptism Now whether the word of the Lord that came to John and to the Prophets be to be understood of his personal and substantial word as Joh. 1. 1. or of the word of Prophesie suggested to them by the Holy Ghost and whether John had this word imparted to him by vision or dream or rapture or what other way it is not so material to inquire as it is difficult to resolve only this is not impertinent to observe That whereas the race of the Prophets that were sent to teach and to preach to the people by the word of the Lord was expired and extinguished long ago in the death of Malachy the last of that race there is now another race of such preachers to be raised again viz. John and the great Prophet and the Apostles and this is the entrance or beginning to that glorious generation For we are to distinguish betwixt having the gift and spirit of Prophesie and betwixt being sent by that spirit for a constant Preacher to the people Deborah and Barak and Huldab and Hannah and divers others both men and women had the spirit of Prophesie upon them but never had warrant to go and preach and to be constant ministers to the Church But Esay and Jeremy and Ezekiel and the rest of that form under the Old Testament and John and the Apostles under the New had not only the spirit of Prophesie upon them to foretel things to come but they had also the word of the Lord came unto them which gave them commission to be continual preachers and entred them into the function of a constant Ministry As see how the Baptist himself explaineth what is meant by this word of the Lord coming to him Joh. 1. 33. He sent me to baptize §. To John the son of Zacharias in the wilderness The children of the Priests when they came to age were to be installed
he include no less in what he speaketh and though if ever generation were viperous that was But the Baptist useth an expression that hitteth and reflecteth upon their Fathers and predecessors as well as themselves for he calleth them a brood or off-spring of Vipers intimating that they and their Fathers were Vipers both And this he doth that he might face and affront that fond and vain opinion of theirs which so much deluded them and whereupon they built great hopes and made great boasting namely of their being the children of Abraham No saith John Say not within your selves we have Abraham to our Father for ye are not the seed of the promise but the seed of the Serpent And thus he speaketh not only to the Pharisees and Sadduces the hereticks of the Nation but as Luke inlargeth it to all the multitude that came to be baptized Commenting upon the first promise at this first preaching of the Gospel and as on the one hand proclaiming Jesus that was coming after him to be the seed of the Woman so on the other declaring the Jews to be now become the seed of the Serpent who should persecute and kill the seed of the Woman howsoever they boasted themselves for the holy seed of Abraham And the same lesson our Saviour readeth them when he giveth them the same title Mat. 12. 34. and 23. 33. Vipers are the worst and most deadly of any Serpents for they destroy and kill suddenly Act. 28. 4. 6. See Job 20. 16. Isai. 30. 6. and 59. 5. from whence the Baptist and our Saviour seem to have this phrase and Epithet and Isai. 41. 24. as the margin of our English and an Expositor in Dav. Kimchi do interpret it § To flee from the wrath to come In this speech John seemeth to refer to the last words in all the Old Testament where Malachi prophecying of the Baptist and of his beginning to preach the Gospel He shall turn saith he the hearts of the Fathers to the Children and the hearts of the Children to the Fathers Lest I come and smite the Land with a curse This meaneth that wrath to come which should surely fall upon them if they should disobey the Gospel which was now the last means offered them for their conversion and so it came to pass with them when about forty four years after this they were destroyed by the Romans Matth. 3. Vers. 9. Say not we have Abraham to our Father This was their common boasting as John 9. 33. the Chaldee Paraphrast and R. Sol. on Isai. 62. 6. And so doth Rabbi Solomon conceive that the Edomites were proud of their descent from Abraham as well as the Jews for thus he expoundeth those words in the Prophecy of Obadiah ver 3. Which dwellest in the clefts of the Rock He leaneth upon the staff of his Fathers Abraham and Isaac and they will not profit him § Of these stones to raise up children to Abraham Some take this figuratively as Ignat. Mart. Epist. ad Magnesios Clem. Alex. Portrept ad Graec. and others of the Gentiles who are stony-hearted toward the Truth and who worship stocks and stones God is able to raise up children to Abraham But it is rather to be interpreted literally for the crying down of their idle boasting That it was but a vain prop whereupon they leaned to think that it was enough for them that they were descended of Abraham for God by his omniponent power was able to make as good and towardly children to Abraham as they were even of stones Matrh 3. ver 10. And now also is the Ax laid unto the root of the Trees Whether we read it rationally as doth the Vulgar Latine For now the ax or conjunctively as doth our English And now also it plainly sheweth it self to be an Argument or Reason used to inforce something that goeth before And indeed it suiteth so very well with any of the three verses next preceding that it is hard to tell to which most properly it should be applyed For being laid to the seventh verse it doth so strongly confirm that there was a wrath to come that it sheweth it to be hard by and even close at hand For now the ax is laid to the root of the Trees Join it to the eighth verse and it followeth the metaphor that is used there of bringing forth fruit and enforceth the exhortation or Doctrine that is there given from the danger that may follow on unfruitfull trees For now the ax is laid to the root of them Or apply it likewise to the verse next preceding and it doth argue against the carnal confidence that the Jews had in their descending of the stock of Abraham paraphrastically thus Ye have had warning of wrath that is to come and you think you are out of the danger of it because ye are the children of Abraham and descended lineally from his loins a Prerogative so little to be boasted of that it may be common with you to stones for God is able of them to raise up children unto Abraham and a shelter so little to be trusted under that look to your selves the Ax is already laid to the root of the trees Some by the Ax understand the word of God and the preaching of the same or the publication of the Gospel from Jerem. 23. 29. after the reading of the LXX and from Hosea 6. 5. Others Christ himself consisting say they of two natures divine and humane as an Ax of two parts the head and the handle But the current of the most and the best Expositors understand it of the judgments of God and that it is so to be understood may be strongly concluded by these reasons First because the context both before and after speaketh of Judgement and vengeance to come upon the impenitent and unfruitful as wrath to come ver 7. and casting into fire and fire unquenchable ver 10. 12. and therefore it is most proper to expound the Ax as an instrument destroying for judgment or destruction Secondly this place seemeth plainly to have reference to Esai 10. 33 34. Behold the Lord the Lord of hosts shall lop the bough with terror and the high ones of stature shall be hewn down and the haughty shall be humbled And he shall cut down the thickets of the Forests with iron and Lebanon shall fall by a mighty one which how the more ancient Jews understood of the destruction of their State and Kingdom and that neer upon the coming of Christ a testimony of their own in their Talmud in the treatise Berachoth may sufficiently evidence There was a certain Jew say they was plowing and one of his Oxen lowed The Ox lowing told of the coming of the Lord. A certain Arabian passing by heard the lowing of the Ox and said unto the Jew O Jew unyoke thine Oxen and care not for thine implements for your Sanctuary is destroyed And the Ox lowed again and the Arabian saith O Jew yoke thine Oxen and make
3. 15. Vers. 21. Art thou Elias When he hath resolved them that he is not the Messias they presently question whether he be not Elias Messias his fore-runner for their expectation was of the fore-runners bodily coming as well as of Christs Their opinions concerning Elias his first coming and who he was then and of his latter coming and what they look for from him then it is not impertinent to take up a little in their words and Authors Some of our Rabbins of happy memory saith Levi Gershom have held that Elias was Phinehas and this they have held because they found some correspondency betwixt them And behold it is written in the Law that the blessed God gave him his covenant of peace And the Prophet saith My Covenant was with him of life and peace And by this it seemeth that God gave to Phinehas length of days to admiration And behold we find that he was Priest in the days of the Concubine at Gibeah and in the days of David we find it written And Phinehas the son of Eleazar was ruler over them of old and the Lord was with him 1 Chron. 9. 20. And he was the Angel that appeared to Gedeon and to Jephthah and the Spirit of the Lord carried him like an Angel as we find also of Elias And for this it is said They shall seek the Law at his mouth for he is the Angel of the Lord and for this cause also he saith Before time and the Lord was with him And behold we find Elias himself saying unto the Lord Take now my life from me for I am no better than my fathers meaning that it was not for him to live always in this world but a certain space after the way of the earth for he was no better than his fathers We find also that he died not after he was taken away from the head of Elisha for there came afterward a writing of Elias to Jehoram the son of Jehoshaphat as it is mentioned in the book of Chronicles Thus Ralbag on 1 King 17. And thus the Jews hold Phinehas and Elias to have been but one and the same man And what they held concerning Elias his singular eminency for Prophesie whilst he lived it appeareth by R. Samuel Lanjado in his Comment on 2 King 2. Elias saith he was so indued with Prophesie that many of the children of the Prophets prophesied by his means Our wise men of happy memory say Whilst Elias was not laid up the Holy Ghost was in Israel as it is said the children of the Prophets that were at Bethel said to Elisha To day God will take thy Master from thy head they went and stood afar off and they passed over Jordan It may be because they were but a few the sense telleth that there were fifty men of the sons of the Prophets It may be they were private men The text saith Thy Master It is not said our Master but thy Master shewing that they were wise men like Elias When Elias was taken up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treasured up the Holy Ghost departed from them as it is said And they said Behold there is with thy servants fifty men men of strength let them go and seek thy Master c. And concerning the departure of Elias and his estate after the same Author giveth the opinion of his Nation a little after in these words I believe the words of our wise men of happy memory That Elias was taken away in a whirlewind in the Heaven that is in the air and the Spirit took him to the earthly paradise and there he abideth in body and soul therefore they say that Elias died not and they say moreover that he went not into the firmament And they say that some have seen him in the School 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that he shall come before the great and terrible day of the Lord come Now his coming before the day of the Lord they hold to be twofold one invisible as that he cometh to the circumcision of every child and therefore they set him a chair and suppose he sitteth there though they see him not And the Angel of the Covenant which you desire behold he cometh Mal. 3. 1. The Lord shall come to his Temple this is the King Messias who also is the Angel of the Covenant or he saith The Angel of the Covenant in reference to Elias And so it is said That Elias was zealous for the Covenant of Circumcision which the Kingdom of Ephraim restrained from themselves as it is said I have been exceeding zealous for the Lord God of Israel for the children of Israel have forsaken thy Covenant He saith unto him Thou wast zealous in Shittim Phinehas in Numb 25. and art thou zealous here concerning Circumcision As thou livest Israel shall not do the Covenant of Circumcision till thou seest it with thine eyes From hence they have appointed to make an honorable Chair for Elias who is called the Angel of the Covenant Thus Kimch on Mal. 3. 1. Of this matter and of the Jews present expectation of Elias at every circumcision learned Buxtorfius giveth an ample relation in his Synagoga Judaica cap. 2. On the eighth day in the morning saith he those things that are requisite for the Circumcision are duly prepared And first of all two seats are set or one seat so made as that two may sit one by another in it covered with rich coverings or cushions according as every ones state will bear In the one of these seats when the child cometh to be circumcised sitteth the Sponsor or Godfather of the child and the other seat is set for Elias For they conceive that Elias cometh along with the Infant and sitteth down in that seat to observe whether the Circumcision be rightly administred and this they conceive from Mal. 3. 1. And the Messenger of the Covenant whom ye seek behold he cometh when they set that seat for Elias they are bound to say in express words This is the seat of the Prophet Elias That seat is left standing there three whole days together Rabbi Juda the holy once perceived that Elias came not to one Circumcision and the reason was because the child circumcised should once turn Christian and forsake his Judaism They use to lay the child upon Elias his cushion both before and after his Circumcision that Elias may touch him Thus he and more largely about their fancy of Elias his invisible coming upon that occasion And in the thirteenth Chapter of the same book he relateth how they expect him visibly at the other Sacrament even every Passover when among other rites and foolish customs they use over a cup of wine to curse all the people of the world that are not Jews as they are and that they do in this prayer Pour out thy wrath upon the Nations which have not known thee and upon the Kingdoms that have not called upon thy name Pour thine anger upon them and let
it might not be contrary either to truth or to good sense so to construe it But the phrase We know is often taken to import that such a thing is commonly and certainly known not so much with regard to such or such particular or definite persons knowing of it but with regard to the thing it self that it is well known and of open cognisance and so it is clearest to understand it here see the phrase Joh. 4. 22. 9. 31. 1 Joh. 5. 18. c. Vers. 3. Except a man be born Expositors do use great variety of piecings to tie these words of our Saviour to those of Nicodemus before in some sutableness or conformity together Chrysostome thus Thou holdest me for a Prophet only here thou comest exceeding far short of the full truth and art not come so much as into the utmost porch of a right knowledge Verily I say unto thee except thou partake of the Spirit by the laver of regeneration thou canst not have a right judgement concerning me And much in the same steps treadeth Theophylact. Cyrill thus Nicodemus thought he had done enough in coming to Christ and confessing him but this is not enough saith Christ but thou must also be born again And much after the same manner goeth Tolet Augustine thus Nicodemus thou comest to me as to a Teacher come from God but I tell thee there is no trusting my self and the Gospel with thee unless thou be born again Beza conceiveth that Christ saw that it was in Nicodemus his thoughts to enquire of him about the Doctrine of Regeneration and he prevents his question Jansenius that he did inquire concerning the way to eternal life but the Evangelist hath not mentioned it and divers more like offertures of connexion between the words of Nicodemus and our Saviviours might be produced which are tendered by several expositors but I shall spare more alleadging and first take up the consideration of what is meant by the Kingdom of God and that understood the connexion that appears so difficult will be made the better §. The Kingdom of God 1. This phrase and The Kingdom of Heaven are but one and the same in sense though they differ in a word as will plainly and easily appear by comparing these places Matth. 4. 7. Repent for the Kingdom of Heaven is at hand Matth. 5. 3. Blessed are the poor in spirit for theirs is the Kingdom of Heaven Matth. 19. 14. Suffer little children c. for of such is the Kingdom of Heaven Matth. 19. 23. A rich man shall hardly enter into the Kingdom of Heaven Matth. 11. 11 12. The least in the Kingdom of Heaven is greater than be Matth. 13. 11. To you it is given to know the mysteries of the Kingdom of Heaven Vers. 3. The Kingdom of Heaven is like a grain of mustardseed Vers. 33. The Kingdom of Heaven is like leaven Mark 1. 15. The Kingdom of God is at hand Repent ye Luke 6. 20. Blessed be ye poor for yours is the Kingdom of God Mark 10. 14. Suffer little children c. for of such is the Kingdom of God Luk. 18. 24. How hardly shall they that have riches enter into the Kingdom of God Luk. 7. 28. The least in the Kingdom of God is greater than he Luk. 8. To you it is given to know the mysteries of the Kingdom of God Luk. 13. 18 19. The Kingdom of God is like a grain of mustardseed Vers. 20 21. The Kingdom of God is like leaven And many more such like parallel places in the Evangelists might be produced in which by the indifferent use of these expressions they shew abundantly that The Kingdom of Heaven and The Kingdom of God do mean and signifie but one and the same thing And the reason of this indifferent use of it is because the Jews usually called God Heaven as Dan. 4. 25. Matth. 21. 25. Luke 15. 21. Joh. 3. 27. and their Authors infinitely in such passages as these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man is to fear his Teacher as he is to fear Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a one casts off the fear of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The service of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death by the hand of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a man always fear Heaven in secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name of Heaven is blasphèmed c. And they call God Heaven saith Elias Levita because Heaven is the place of his Habitation In Tishbi The Talmudick writers do sometimes use the term or phrase of The Kingdom of Heaven in a wild sense for the strictness height and pompousness of their Ceremoniousness in Religion and most especially about the business of their Phylacteries Rabbi Joshua the son of Korchah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a man first take upon him the Kingdom of Heaven and afterward let him take upon him the yoke of the command Thus the Mishueh of the Jerusalem Talmud readeth in Beracoth per. 2. and so likewise doth R. Alphes But the Babylon Mishueh hath it let him first take upon him the yoke of the Kingdom of Heaven c. which saying meaneth but this Let a man but first put on his Phylacteries and then fall to his Devotions And so the Gemara in the place cited doth expound it Rabbi Joshua saith He that will take on him the yoke of the Kingdom of Heaven let him wash his hands put up his Phylacteries rehearse the sentences of them over say his prayer and this is the yoke of the Kingdom of Heaven complete On whose words Alphesi glosseth and descanteth thus Since he reads And thou shalt bind them for a sign upon thine hand and they shall be frontlets between thine eyes If he put not his Phylacteries on he is found bearing false witness against himself for what he saith is not true And although he perform the command of saying his prayers so as to discharge his duty of saying over his Phylactery sentences yet he transgresseth on the other hand because he witnesseth falsly against himself And Rabbi Jochanan meaneth that even the command is not perfectly done if he take not on him the Kingdom of Heaven And he is like to one that offereth a Thanks offering without a meat offering because he rehearseth those sentences without taking on him the Kingdom of Heaven In the same place is another story related and to be understood in the same sense concerning Rabban Gamaliel who on his wedding day at night said over his Phylacteries His Disciples said unto him Sir hast not thou taught us that a Bridegroom is free from saying over his Phylacteries the first night He saith unto them I will not hearken unto you to lay from me the yoke of the Kingdom of Heaven no not one hour And the same construction is to be made of that which the Author of Juchasin records of Rabbi Akiba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he died taking on him the yoke of the Kingdom of
of Jozedek the High Priest was Priest in this Temple And then Sadoc and Baithus also became famous being the Scholars of Antigonus and this was the beginning of Heresie for they went in the time of Antigonus their Master to the Temple of mount Gerizim and became chief men there And that Temple stood about two hundred years It was built forty years after the building of the second Temple Juchasin fol. 14. col 2. And thus was Temple set up against Temple High Priest against High Priest and Worship against Worship and now are the two Nations grown into a greater detestation one of another than ever they were before And many of the Jewish Nation became Samaritans enemies to their own Country kindred and Religion And it became a common quaere and quarrel among them whether was the truer Religion and whether the truer Temple that at Jerusalem or that one Gerizim as the woman questioneth in this Chapter vers 20. and Josephus saith the Jews and Samaritans mutined upon this dispute in Egypt Antiq. lib. 12. cap. 1. lib. 13. cap. 6. And this difference and heart-burning of the Nations in regard of Religion brake out often into open hostility and acts of violence as the same Josephus giveth examples Antiq. l. 12. c. 3. l. 18. c. 3. l. 20. c. 5. c. The Jews in their writings do commonly call the Samaritans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cutheans from Cutha a Country and River of Persia 2 King 17. 24. Joseph Ant. l. 11. c. 4. l. 9. c. 14. but since Christianity came into glory their hatred to Christians being equal to what it was towards the Samaritans they so commonly call Christians by the same name that it is hard in many places to judge when they speak of Samaritans and when of Christians Three things saith the Talmud make a man transgress against the mind of himself and against the mind of his Creator and those are an evil spirit the Cutheans and the rules of poverty Erulhin cap. 4. And again They say not Amen after a Cuthean that giveth thanks Beracoth c. 8. c. From these Samaritans Elias Levita conceiveth that the wandering generation of Gipses came Vid. Tishbi in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 10. If thou knowest the gift of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The article prefixed saith Beza sheweth that he speaketh of some excellent gift and that is of himself whom the Father offered now unto the woman And indeed the latter clause expoundeth the former unto this sense and sheweth that by this gift of God Christ is to be understood not only as given to the world Joh. 3. 16. for this the Samaritan woman knew well enough that the Messias was to come a Redeemer vers 25. but as now come and offering himself unto her and this our Saviour calleth the gift of God in such a sense as he saith to his Disciples To you it is given but to others it is not given Mar. 13. 11. For though Christ were the goodness of God to all his people as Hos. 3. 5. yet was it a peculiar gift of God to some particular ones to see and hear Christ work miracles and preach for their conversion as Luke 10. 23 24. §. Thou wouldest have asked of him and he would have given thee living water The Vulgar Latine puts a forsitan to it Perhaps thou wouldest have asked leaving it as doubtful whether the woman would have begged grace from Christ if she had known him for the Messiah Whereas Christ knew well enough what she would have done and none that knoweth Christ can do less than beg this living water of him Were it not that I observe the Author of the vulgar translation to render the particle Av by forsitan in other places as Chap. 5. 46. 8. 19. I should have thought that he put a perhaps upon it because of the carnal apprehensions that the Nations both Jews and Samaritans had about the coming and Kingdom of the Messias but I shall not trouble my self and the Reader about the searching of his thoughts Christ knew the womans and if she had but known him how ever it might be a pertinent inquiry how the generality of the Nation would have intertained Christ if they had known him and what they would have asked of him because of their earthly thoughts of his Kingdom and because of their high thoughts of their own legal performances he himself saw that she would have asked grace from him I ask of thee if thou knewest thou wouldest ask of me as John the Baptist that knew him came on in such a kind of tenor I have need to be baptized of thee and comest thou to me Thou wouldest have asked of him and he would have given thee as Mark 7. 7 8. That by the living water here spoken of is meant the Spirit of Grace is apparent in vers 14. and past denial and therefore I cannot think that Cyprian did give it as the very meaning of this place but that he meant it allusively only when he saith that this living water is baptism and that because baptism once received is not to be reiterated therefore it is said that whosoever drinketh of this water shall never thirst Lib. 1. Epist. 3. The Spirit in Scripture is compared to fire and water two the greatest purifiers and refreshers for water purifieth from filth fire from dross water refresheth against heat fire against cold and how the work of the spirit of Grace is sutable to these needeth not to spend time to demonstrate Vers. 14. But whosoever shall drink of this water that I shall give him shall never thirst It is made a great scruple by Expositors and that deservedly how he that hath received grace may be said never to thirst for it more Since the more grace the more desire of grace still and various answers are given to the doubt which I shall omit To me it seemeth needful that by thirsting here is not to be understood barely desirousness of drink but fainting and failing for thirst and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used by the Syriack here for thirsting is used by the Chaldee Paraphrast Lam. 2. 19. for fainting for whereas the Hebrew text hath it lift up thy hands toward him for the life of thy young children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that faint for hunger the Chaldee hath rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thirst for hunger And so Esay 48. 21. They thirsted not when he led them through the deserts which the Chaldee rendreth He suffered them not to thirst is so to be understood of not perishing for thirst or not languishing for it for that they thirsted in the wilderness and cried out for water it is related more than once In the verse before our Saviour said He that drinketh of this water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may thirst again but in this verse he useth not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again
Heaven And it is also written Lowly and riding upon an Asse Now how agrees this If they be good he comes with the clouds of Heaven If they be not good then lowly and riding upon an Ass Also in their words Rabbi Eliezer saith If Israel repent they are presently redeemed Rabbi Joshua saith to him And is it not somewhere said Ye were sold for nought and ye shall not be redeemed with silver but by repentance and good works So that we see that they scrupled amongst themselves whether the gathering of the captivity should be by the means of repentance or no. And the reason of this was because of the diversity of these Texts But it is possible thus to reconcile them That many of Israel shall repent after that they see some signs of redemption And hereupon it is said And he saw that there was no man because they will not repent till they see the beginning of redemption In such a sense did the Jewish Nation hold repentance an ingredient to the entertainment of the Kingdom of Heaven when it should appear and so both our Saviour and John the Baptist in this argumentation Repent for the Kingdom of Heaven is at hand do but apply themselves to them even upon their own doctrines and conclusions Now whereas we said in the explanation of the story of Nicodemus that they expected that the appearing of the Messias would take them as they were and that without more ado they shoul be translated into a glorious condition and happiness should drop into their mouths it doth not cross it though it be said here that they had thoughts of repentance as an ingredient to the intertainment of Messiah when he came for exceeding many of them thought they needed no repentance and for those that needed they allotted such a kind of repentance as we shall see by and by as was far from any inward alteration of spirit or change of mind 3. Nor doth this manner of arguing Repent because the Kingdom of Heaven is at hand suit only with the Jews own maxim and opinion and so might convince and win them the sooner but it also agrees most properly with the nature of the Kingdom of Heaven it self For 1. if by the term be understood the coming and appearing of the Messias as that indeed is the first sense of it what fitter intertainment of his appearing than repentance For men when he came to save them from their sins Matth. 1. 18. to repent of their sins and when he came as the true light they to forsake their dark ways And when the Lord by the appearance of Christ for mans redemption did shew as it were that he repented of evil against man how fit was it for man to meet this great mercy by repenting of his own evil And 2. If the term the Kingdom of Heaven be taken for the state of the Church and Religion under the appearance of Christ and the Gospel in comparison of what it was under the Ceremonious administrations in the Law there could be no fitter intertainment of it than by repentance namely by washing purifying and sacrificing the heart when there was no other washing purifying or sacrificing in Religion to be had and such external Ceremonies should be gone out of date 3. And lastly if by this phrase be meant the Kingdom of Christ among the Gentiles and their calling by the Gospel as it also reacheth that sense it was a proper kind of arguing used to the Jews to move them to repentance by minding them of the calling of the Gentiles whose calling in they knew would be their own casting off if they repented not II. A second thing worth our consideration in this our Saviours doctrine is the word by which he calleth for repentance What Syriack word he used speaking that language it is uncertain the Syriack translater useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Return or be converted but the word which the Holy Ghost hath left us in the Original Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is exceeding significant and pertinent to that doctrine and occasion The word is frequently used in the Septuagint concerning God when he is said to repent or not repent as 1 Sam. 15. 29. Jer. 3. 9. Amos 7. 3. 6. c. but the use of it applied to man is not so frequent in them as of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ezek. 18. 30. because that word doth most Grammatically and verbatim translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word most commonly used in the Hebrew for Repenting and yet do the Septuagint sometimes use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for mans repentance as Jer. 8. 6. c. The word doth first signifie a reviewing or considering of a mans own self and condition as Lam. 3. 40. and so Brucioli doth render it in the Italian Ravedete vi view your selves or take your selves into consideration Secondly it betokeneth a growing wise or coming to ones self again as Luk. 15. 1. 7. and thereupon it is well rendred by our Protestant Divines Resipicite Be wise again for so the word were to be construed in its strict propriety And thirdly it signifieth a change of mind from one temper to another Now the Holy Ghost by a word of this significancy doth give the proper and true character of repentance both against the misprisions that were taken up concerning it by their traditions in those times and those also that have been taken up since The Jews did place much of repentance in a bare confession of the offence and much of pardon in the Scapegoats sending away and in the service of the day of Expiation and much in induring the penalty inflicted by the Judges And undoubted pardon at the day of death We will take their mind in their own words He that transgresseth against an affirmative command and returns presently he stirs not till God pardon him and of such it is said Return O ye backsliding children and I will heal your backslidings He that offends against a negative command repentance keeps him off from punishment and the day of Expiation atones for him and of such it is said For to day he will expiate But he by whom the name of Heaven is blasphemed repentance hath no power to shield him from punishment nor the day of Expiation â—o atone for him nor chastisements by the Judges to acquit him But repentance and the day of Expiation do expiate a third part and chastisements à third part and death a third part And of such it is said If this iniquity be purged till you dye Behold we learn that death acquitteth Talm. Jerus in Sanhedr fol. 27. Observe by the way how directly our Saviour faceth this opinion when he saith the blasphemy against the Holy Ghost shall neither be-forgiven in this life nor in the life to come Matth. 12. 32. that is no not by the expiation of death as they conceived Now what a kind of repentance they mean we may observe
the Prophet setting forth the glorious state of the Church in the days of the Messiah and so the Rabbins understand the place he addeth this as a singular and eminent privilege those times should have above the times that had gone before and that was that whereas they had been taught by Prophets and by men in those times God himself in visible appearance conversing among men in humane nature should be their Teacher From such prophesies as these whereof there is great store in the Old Testament the expectation of the Nation was raised to look that Messias when he came should preach the glad tidings of deliverance should give a new Law as Moses at Sinai had done the old and should be the great Teacher and Instructor of the people So the Chaldee Paraphrast glosseth the two and twentieth verse of the 2d Chap. of the Lamentations Thou wilt proclaim liberty to thy people the house of Israel by the hand of Messias as thou didst by the hand of Moses and Aaron on the day of the Passover And the Jerusalem Targum on Exod. 12. Moses came out of the midst of the wilderness and King Messias out of the midst of Rome The one spake in the head of a cloud and the other spake in the head of a cloud and the Word of the Lord speaking between them and they walking together And the Targum on Cant. 8. 2. When King Messias shall be revealed to the Congregation of Israel the Children of Israel shall say unto him Come be with us as a brother and we will go up to Jerusalem and will suck in with thee the sense of the Law as a child sucketh his mothers breasts c. And I will take thee O King Messias and will bring thee to the house of my Sanctuary and thou shalt teach me to fear the Lord and to walk in his Law King Messias shall say to them I adjure you O house of Israel my people c. Stay here a little till the enemies of Jerusalem be destroyed and after that the Lord will remember you with the mercies of the righteous and it will be his good pleasure to deliver you To such promises of the Prophets and such expectation of the Nation examples of which might be given many more if it were needful that Messias when he came should be as another Moses not only a Deliverer but also a Lawgiver and the great Prophet and Teacher after the great decay of Prophesie and instruction it is that Christ looketh and hath reference when he calleth on them to believe the Gospel As if he should have spoken thus at large You expect according to the prediction of the Prophets that when Messias comes he shall be another Teacher and Lawgiver to you as Moses that he shall preach and proclaim to you deliverance and redemption that he will instruct you in the ways of the Lord and shew you how to walk in his paths Behold this doctrine that I shall now teach is that great promise and expectation I am he whom the Lord hath anointed and sent to preach these glad tidings believe ye therefore the Gospel which I preach and as it hath been your great expectation when it would come so let it be intertained and received now it is come among you And here is the reason why John the Baptist joyned not this admonition to believe the Gospel to the other of repenting because John was not to be the preacher of the Gospel in this sense but he that was to publish it so was then to come Now though both these parts of Christs doctrine Repent and believe the Gospel were levelled so directly and pertinently toward the Jews in reference to their opinions about these things yet are the doctrines and duties of that perpetuity and necessity that they reach both Jew and Gentile to the end of the world And then the word Gospel doth not only signifie the good tidings of Salvation nor only as published and preached by Messias two high and eminent excellencies but also as the clearest and last way of God for mans Salvation IV. And lastly whereas he saith The Kingdom of Heaven is at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be questioned whether he mean it was now come or near in coming And indeed it was both For the term The Kingdom of Heaven hath a latitude in its signification as was observed before and according to that latitude is the sense of that word also dilated That meaneth the revealing of the Messias and the state of Church affairs and dilating of the Church under his revealing Now the revealing of Christ was by degrees as is the dawning of the morning growing to a perfect day The first Epocha of his revealing was from the beginning of Johns baptizing Matth. 11. 12 13. Mark 1. 1 2. Because then he began to be preached as near at hand and some change in the Church Oeconomy began by the introduction of Baptism But from his own Baptism his revealings increased more and more in the power of his preaching and infinite miracles but most especially in his resurrection So that when he saith The Kingdom of Heaven is at hand he meaneth the revealing of the Messias in such evidences and demonstrations especially by his rising again from the dead as Rom. 1. 4. that they that were not wilfully blind might have seen the Salvation of God to be then revealed For conclusion of this discourse concerning the great doctrine of the Gospel repentance and believing take one Maxime of the Jews more The day of expiation and sin offerings and trespass offerings do not expiate but only for those that repent and believe their expiation Maym. in Shegagah per. 3. Luke 5. vers 1. As the people pressed upon him to hear the Word of God There were two things that caught the people and made them thus importunate to hear him and those were the tenor of his doctrine which proclaimed the Kingdom of Heaven which they so much expected and the authority of his person whom they looked on as a Prophet at least if not as Messias When it is said they pressed upon him to hear the Word of God the expression The Word of God hath its singular Emphasis and those passages They were astonished at his doctrine for he taught them as one that had authority and not as the Scribes Mark 1. 22. Mark 7. 28 29. do readily tell us in what sense the people take the Word of God namely in a higher strain and signification than the Doctrines and Preachings of their Pharisees and Scribes for these look upon Christ as a Prophetick teacher and from him they desire to hear the Word of God as from a Prophet And if they took him not for the Messias yet do they look upon him as one sent from God and another kind of Teacher than all their Doctors The long absence of Prophesie and the present expectation of Messias did easily beget this opinion when they also
glorifie his divine power and authority in shewing his command and disposal that he had over the Sabbath Therefore whereas his pleading My Father worketh hitherto and I work does answer most directly but to one objection that lay against him namely for healing on the Sabbath yet doth it satisfie the other sufficiently which was his command to the man to carry his bed for he that wrought in other things with the same authority that the Father worketh he also hath the same authority over the Sabbath that the Father hath who as he ordained it so can he dispense with it as pleaseth him Now Christ in this command cannot be conceived to have intended to vilifie the Sabbath as it was a day of rest or to lay that Ordinance of keeping such a day of rest unto the Lord in the dirt but he that was to alter the Sabbath to a new day and in that equality of working which he had with the Father he was to set a new Sabbath day upon the finishing of the work of Redemption as the Father had done the old upon the Creation and therefore as in preface to such a thing he both giveth such a command and pleadeth for what he had done from his divine authority as beginning to shake the day which within two years was to be changed to another The proof of the divine institution of the day of the Christian Sabbath may be begun here Vers. 19. The Son can do nothing of himself but what he seeth the Father do 1. By the Son in this place and in the discourse following we are to understand not the second person in the Trinity simply and solely considered in his God-head which while some have done they have intricated these words with endless and needless scruples but the Son as he stood there before them when he speaketh these words namely as the Messias God and Man and so he himself doth teach us to understand it at vers 27. The Father hath given authority to the Son to execute Judgement because he is the Son of man 2. The terms of Father and Son do not only speak that relation of the Father and the Son in the God-head which doth peculiarly regard the eternal generation of the Son begotten of the Father and the mutual and natural notion of Fatherhood and Sonship that is betwixt them by that generation but it more singularly referreth to the several or distinct managings of the Father as to the affairs of the old Testament and the Son as to those of the new For though it is most true and undeniable that the Father in times of the old Testament did work by the Son in his dispensations to the Church and World as by him he made the World and him he made Lord of all things yet was his acting by the Son in the times of the new Testament infinitely more apparent and discernable because the Son appeared in humane and visible shape the Messias sent of God God blessed for ever and did great and powerful things parallel to any done by the Father in the administration of the old Testament And this construction of the Relative terms Father and Son the very scope of Christs discourse doth call upon us to make and the particulars of it as we come to take them up will help to clear unto us and confirm For 1. the matter that Christ was pleading now about which was concerning his present demeanour towards the Sabbath needeth not so much a discourse to tell the Jews how far the second person in the Trinity simply considered as God could act of himself or how far he received his activity from the first Person or how far the first person shewed his Counsels to the Second as to shew how far the Lord gave power and imparted himself unto the Messias and how far he in his Kingdom and Administrations did come neer to the Lord in his For 2. the Jews were not so well acquainted with the distinction of the Persons in the Trinity the first and the second as they were with the distinction of the Father or the Lord that had ruled in the world hitherto and the Massias that in his time should be the King and Ruler by the Lords appointment and it was proper for Christ to speak to them so as they might best understand him and so he doth according to their own distinction which indeed was most true and proper And 3. Observe the whole speech of Christ throughout this Chapter and you find it divided into these two parts 1. To shew what was the power and acting of the Messias to vers 31 32. and 2. to prove and evidence that he was he Not so much to shew what is the power and acting of the second Person in the Trinity simply considered in his Godhead and compared with the first nor so much to prove that he was the second Person in the Trinity as to shew and to prove himself to be the Messias 3. When he saith therefore The Son can do nothing of himself he meaneth that the Messias cometh not in his own power though the second person in Trinity be Omnipotent but he is sent and hath his Commission from God the Father as he doth continually both in this speech and in other places inculcate that the Father sent him As he is the Son of God he is all powerfull in his nature and as he is the Messias he hath all power put into his hand by the Father and yet he saith He can do nothing of himself because he owns the appointment by which he was sent as Messias by the Father He could do all things of himself as he was God but he could do nothing of himself as he was Messias because he was a servant and bare that Office upon the designment And therefore the Arrians were miserably wide and wilfully blind when they produced these words of the Son himself to infringe the glory of the Son and to prove him not equal to God the Father not distinguishing what a Child might have done betwixt his divine Nature which could do all things and his Mediatorial Office which could not do but what he that sent him had appointed In the former they might have owned infinite power and in the latter infinite obedience for it was not imperfection in him that he could do nothing of himself as Messias but it was perfection of obedience and compliance to the will of him that sent him and this does not only argue the readiness of his will but the impeccableness of his nature for he could do nothing of himself but his actings were wholly and necessarily wrapped up in the Will of God 4. Now to apply this part of his speech to the occasion of his present plea He had done a great miracle and he had as they thought violated the Sabbath and he was especially to speak unto the latter for thereupon lay his accusation and he argueth that he had not done
taking on him to be Esau when he was Jacob He serveth in hardship in his marriage week and bringeth festivity to others but labour to himself Joseph Zebulun and Asher were in their mothers wombs at the same time but Joseph born last Dinah was not born in these seven years unless she were a twin with Zebulun Reuben about â—ive years old following the reapers findeth Mandrakes and bringeth the Apples thereof to his mother for which poor rate Jacob is in manner sold for a time by Rahel CHAP. XXXI Rahel stealeth Labans Teraphim for a civil use to preserve the memory of some of her ancestors whereof they were the pictures and which Laban had impiously Idolized CHAP. XXXII Jacob for distrust in the Promise so far upon Esaus approach that he sendeth him above a thousand cattel of all sorts of which he had vowed the Tithes to the Lord and before he paid them is met by the way by the Lord and in danger to be killed by him but by prayer and supplication he prevaileth with the Lord and escapeth only with a lame leg This lameness of Jacob was not reputed to him for a maim but like the honourable scars of a valiant Captain for a special dignity For at Bethel he exerciseth the part and office of a Priest which if his halting had been reputed for a maiâ— he had been disabled to do and his posterity in all succeeding ages reserve the honorable memory of this his lameness in not eating the sinew that shrank That was the first Ceremony that distinguished Israel for a peculiar people because with this his lameness Jacob is first dignified with the name of Israel Circumcision differenced them not from the other seed of Abraham by Hagar and Keturah but this curiosity in meats first beginneth Judaism They refrained not to eat the joint where the sinew was as a leg of Mutton or of Beef for the legs of the Passover were to be eaten Exod. 1â— 10. but they spared the sinew And that not in abomination or abhorring of it but in honour and special respect because it bare the memorial of their first naming Israel The portion of meat that Elkanah gave to his beloved Hannah Manah Ahhath Appaiina the portion of representation may not unfitly be understood of this joint and the same piece of the meat did Samuel reserve for Saul in honour The Cook took up the leg 1 Sam. 9. 24. CHAP. 33 34. Shechem an Hivite by original chap. 34. 2. is an Amorite by habitation chap. 48. 22. So Anah the Hivite by descent chap. 36. 2. Beeri the Hittite by habitation in one place chap. 26. 36. and an Horite by habitation in another chap. 36. 30 24. Judah was not at the murder at Shechem but at Chezib upon the borders of the Philistims married and resident there many miles distant CHAP. XXXV The Proselytes of Shechem admitted to Jacobs family by Baptism for circumcision to the Shechemites was become deadly Benjamin born by the strength of the promise vers 11. for Jacob was now past the natural vigour of generating and therefore he justly calleth his name Benjamin the son of the right hand CHAP. 36. Strange alteration of names in this Chapter from what they are in others Judith Chap. 26. 34. called Aholibamah because of her Idolatry Anah her father Chap. 36. 2. an Hivite by original is Beeri an Hittite Chap. 26. 34. because he dwelt among them about Beer-la-hai-roi Bashemath Chap. 26. 34. is Adah here to shew Gods dislike against Esaus matches Mahalath is Pashemath to shew the Canaanitish qualities of a daughter of Ismael Compare this genealogy in this Chapter with the same in 1 Chron. 1. and Timna which is here a woman and a mans concubine is there made that mans son for the Scripture useth to speak short in known stories CHAP. 37. When the Text hath dispatched with Esau the hater of his brother that lost his birth-right by his own fault it falleth upon Joseph the hated of his brethren that obtained the birth-right by the fault of another He feeding the flocks with his brethren joyneth in company with the sons of the handmaids for Leahs children cared little either for them or him Among them where he thought to have respect he found hardship for they made him as their slave or servant Vehu nagnar and he was a servant with the sons of Bilhah and Zilphah vers 2. This evil report of his brethrens usage of him he told his father whereupon he made him a coat of divers colours as a badge of the birth-right which his father intended to confer upon him that his brethren for this should respect him the more But this procureth their greater hatred Reuben only excepted who sought his good though he had gotten his birth-right which sheweth that the incestuous man was now become a penitent and holy CHAP. 38. Judah punished in his children and his own shame for the sale of his righteous brother He was married about eight years before Joseph was sold being then not above twelve years of age if he were so much Therefore the words in the beginning of the Chapter At that time have not so much any reference to the exact time of Judahs marriage as to the miscarriage of Er and Onan which befel not long after Joseph was sold and so teach of his requital in his children for the sale of his righteous brother CHAP. XXXIX XL XLI Joseph made a slave his Blackmoor mistress lusteth after his beauty and whiteness By the interpretation of other mens dreams he is promoted as by the relating of his own he was sold into misery Pharaoh giveth him a new name after their Oracular God Baal Zephon Zophnath Paanea CHAP. XLII Josephs words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 15 16. not an oath by the Creature but an apprecation and prayer for Pharaohs life So let Pharaoh live as ye are spies as Lev. 25. 36. helpeth to explain the verb. CHAP. XLVII Pharaoh having never seen so old a man as Jacob nor so grave a head nor so gray a beard in all his life in admiration asketh him no other question but concerning his age CHAP. XLVIII The birth-right which Jacob intended for Joseph before his sale is conferred and confirmed upon him when Ephraim and Manasseh are taken by him for his sons as Reuben and Simeon and hence came Ephraim to be first born among the Tribes and therefore Moses chooseth Joshua one of that Tribe for their conductor into Canaan CHAP. XLIX Jacob blesseth every one of the Tribes vers 28. therefore in his words to Reuben Simeon and Levi which are the most bitter we must find a blessing or we lose his sence His words also concern the future events of the Tribes as much or more than the twelve Patriarks that stood before him vers 1. These ground-works being then thus laid for the understanding of these his last words as necessarily they must let it be tolerated to touch upon some of
of writings behind them indited by the Spirit others that have lived in after times indued with the same gift of Prophecy have taken those ancient pieces in hand and have flourished upon them as present past or future occasions did require To this purpose compare Psal. 18. 1 Sam. 22. Obadiah and Jer. 49. 14. and 1 Chron. 16. and Psal. 96. and 105. and 2 Pet. 2. and the Epistle of St. Jude So this piece of Ethan being of incomparable antiquity and singing of the delivery from Egypt in after times that it might be made fit to be sung in the Temple it is taken in hand by some divine Pen-man and that ground-work of his is wrought upon and his Song set to an higher key namely that whereas he treated only of the bodily deliverance from Egypt it is wound up so high as to reach the Spiritual delivery by Christ and therefore David is so often named from whence he should come SECTION III. The words of the Hebrew Midwives not a lye but a glorious confession of their saith THEY were Hebrew Midwives but Egyptian Women For Pharaoh that in an ungodly Councel had devised and concluded upon all ways whereby to keep the Israelites under would not in such a design as this use Israelitish women who he knew were parties in the cause against him but he intrusteth it with women of his own Nation They are named for their honour as Mark 14. 9. that wheresoever the Gospel or the Doctrine of Salvation should be Preached this faith and fact of theirs should be published in memorial of them The Midwives said unto Pharaoh Because the Hebrew women are not as the Egyptian women for they are lively c. These words of theirs proceed from the same faith from whence had proceeded their work of charity the childrens preservation And so far are they from being a lye that they are so glorious a confession of their faith in God that we find not many that have gone beyond it And the things they spake of so far from false that they were most admirably and miraculously true and really done They saw in very deed the immediate hand and help of God plainly and really shewed to the Hebrew women in their labour and that whereas other women naturally in that case are weak fainting and long in pain these were strong lively and soon delivered For as the strength of the promise shewed it self in the Males of Israel in that the more they were pressed under servitude and afflicted the more were they able for generation v. 2. Act. 7. 17. So did the strength of the promise shew it self upon the women in that they were delivered of their children with a supernatural and extraordinary ease and quickness Therefore the Midwives boldly stand out to Pharaoh to the venture of a Martyrdom and plainly tell him that since they were not in travel as other women but lively and strong and had soon done it could be nothing but the immediate hand of God with them which hand they are resolved they will not oppose for all his command lest they should be found to fight against God For this confession so resolutely and gloriously made before Pharaoh and for their fact answerable God made them houses because they feared him vers 21. that is married them into the Congregation of Israel and built up Israelitish Families by them SECTION IV. Moses his birth supernatural Exod. 2. 2. MOSES was born when his mother by the course of nature was past child-bearing For if Levi begat Jochebed at an hundred years old which is hardly to be conceived as Gen. 17. 17. yet is Jochebed within two of fourscore when she bare Moses But it was more than probable that she was born long before Levi was an hundred unless we will have Levi to be above half a hundred years childless betwixt the birth of Merari and Jochebed And thus the birth of Moses was one degree more miraculous than the miraculous and supernatural birth of the other children of the Hebrew Women and so was his brother Aarons not much less wondrous She then having a goodly child at so great an age saw the special hand of God in it and therefore labours his preservation against Pharaohs decree for by Faith she knew he would be preserved for some special instrument of Gods glory but the manner of his preservation she knew not yet SECTION V. Our Saviours allegation of Exod. 3. 6. in Luke 20. 37. cleared MOSES in Midian under the retiredness of a Pastoral life giveth himself unto contemplation of divine things in one of those raptures God himself appeareth visibly to him in deed and that in a flaming fire now he is about to perform the promise as he appeared to Abraham when he made it and it came to pass when the Sun went down and it was dark behold a smoaking furnace and a burning Lamp that passed between those pieces In the same day the Lord made a Covenant with Abraham Gen. 15. 17 18. The words which Christ here useth to Moses in the bush he urgeth again to the Jews whereby to evince the Resurrection Luke 20. 37. And that the dead are raised even Moses shewed at the bush when he calleth the Lord the God of Abraham the God of Isaac and the God of Jacob for he is not a God of the dead but of the living which words indeed do infer the resurrection as they lie in themselves but far more clearly if they be laid to and compared with the Jews own doctrine and position Rabbi Simeon Ben Jochai saith the holy blessed God nameth not his name on the righteous in their life but after their death as it is said to the Saints that are in the earth Psal. 16. 3. When are they Saints When they are laid in the earth For all the days that they live the holy blessed God joyneth not his name to them And why Because the holy blessed God trusteth them not that evil affections will not make them to err but when they be dead the holy blessed God nameth his name upon them But behold we find that he nameth his name on Isaac the righteous whilst he liveth for so he saith to Jacob I am the Lord God of Abraham thy father and the God of Isaac Rabbi Barachiah and our Doctors our Doctors say He saw his dust as it was gathered upon the Altar and Rabbi Barachiah saith since he was blind of his eyes he is reputed as dead because he was shut up in the midst of the house Rabbi Tanch in Gen. 28. Rabbi Menahem in Exod. 3. SECTION VI. The power of Miracles Habbak 3. 2. and Act. 19. 2. explained THE gift of Prophesie or Foretelling things to come had been in the Church since the fall of Adam and now are Miracles added because of unbelief For observe that when Moses saith Behold they will not believe the Lord immediately answers What is that in thine hand This double faculty being given
is time for Moses to set for Egypt when he seeth God angry at his excusing he doth so but he taketh his diffidence along with him in that he taketh his wife and children with him One would think that had been a special piece of charity but it being looked into will prove a special piece of distrust For when God appeareth to him at the very first he giveth him assurance of the peoples delivery and that they should come in their journies to that very place When thou hast brought the people forth out of Egypt ye shall serve God upon this mountain Chap. 3. 12. Now if Moses had believed certainly this promise and that undoubtedly he and the people should come thither he would never have taken wife and children with him to trouble them and himself in so long a journey and in so earnest a business but would have left them still with Jethro till he and Israel should march up to them But this he feared that this his journey would be to no effect that Israel would accept of none and therefore should obtain no delivery that this message would produce nothing unless danger to himself and that while he spake of delivering others he might incur bondage himself so that if he left wife and children behind him it was odds he should never see them again And therefore to make sure work he will take them with him and for this his distrust the Lord meets him and seeks to kill him Nor was this distrust and diffidence little or small in him but if the circumstances be considered it will appear to be very great and his want of faith exceeding much Zipporah his wife was now lying in Childbed a weak woman but lately delivered and therefore far unfit for so long a journey and the new-born child as unfit if not unfitter than she and yet Mother and child in this weak case must travel to the hazzard of both their lives for he durst not leave them behind him for fear he and they should never meet again For this it is that Zipporah twice calleth him a bloody husband before the childs circumcision and after before because he had hazzarded both their lives in bringing them forth both of them being in their blouth and blood and after because she through him was put to Circumcise the child which bloodiness a tender mother must needs abhor and for this also is the word circumcisions in the plural number vers 26. A bloody husband Lemuloth because of the circumcisions SECTION IX Zipporah but very lately delivered of her child THAT Zipporah was so lately delivered of child is plain by observing these things First That Jethro her Father was circumcised both he and his houshold for he was a Midianite a Son of Abraham by Keturah and all Abrahams children after the flesh were circumcised and that not by usurpation or unwarrantable imitation but by the bond and tye of the institution therefore though Moses had been absent never so long or never so far off yet would Jethro have taken care of the childs circumcision on the eighth day but now the child may not stay till he be eight days old and whole again upon his circumcision but must travel young and uncircumcised as he is Secondly Observe the childs name which was usually given at Circumcision and if the child were older than we speak of then had he been so long without a name or had had another name than Eliezer Thirdly He called his name Eliezer for the God of my fathers said he hath been mine help and delivered me from the sword of Pharaoh Chap. 18. 4. Now Moses was not secure of Pharaohs sword till just at his setting for Egypt For after he came from Horeb into Midian again the Lord tells him that all those are dead which sought his life vers 19. This doth aggravate his diffidence the more Who though he had seen such wonders at Horeb and heard of other wonders done for him by God in Egypt in cutting off his enemies there yet durst he not trust the promise of God for his returning to his wife and children but will take them along with him For this God brings him into danger of his life visibly which Zipporah poor woman thought to have been for the uncircumcision of her Son therefore she taketh and circumciseth him but Moses being conscious of his own infidelity or distrust in this so great a danger rubbeth up his faith again and the peril refineth it as silver so that now he betaketh himself wholly to God by confidence in the promise and to express this his faith he calleth his Son when the mother had circumcised him Eliezer God is mine helper so that I shall escape danger from Pharaoh and the Egyptians in this mine errand And the Lord saw his faith and let him go SECTION X. Of the name Jehovah and how it was unknown to the Fathers Exod. 6. 3. THIS is the uncommunicable name of God not given at any time unto the Creature Esay 42. 8. This name in its sound and letters was known unto the Fathers yea even in its signification Abraham calls mount Moriah Jehovah Jireh Gen. 22. 14. Isaac called upon the name of Jehovah Chap. 26. 25. And Jacob saith Jehovah thy God hath brought it to me Chap. 27. 20. The name Jehovah signifieth three things First Gods eternal being in himself without dependence or mixture upon or with any other thing For his being undependent it is rendred the first and the last and which is and which was and which is to come For his being without mixture or composition it is said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not By my name Jehovah I was not known Nor My name Jehovah was not known But My name Jehovah I was not known to shew that God and his Name are not two things united by composition but one and the same thing Secondly Jehovah betokeneth Gods giving of being to the Creature To this purpose it is observable that God is never called Jehovah till all the Creation be perfected and every thing have received its being Gen. 2. 4. So in all the speeches that pass between Job and his friends God is never called Jehovah but once where mention is made of the Creatures receiving their being Job 12. 10. Thirdly Jehovah signifieth the faithfulness of God in his promise and in this sense it is rendred Amen true and faithful In this sense it is set after so many commands Thou shalt or thou shalt not do thus and thus I am Jehovah And in all these significations it is justly prefixed before all the Commandments Exod. 20. I am Jehovah thy God As this name is not communicable to any Creature but only appropriate to the Godhead so it is severally given to every Person in the Trinity First To the Father Psal. 110. 1. For he is the fountain of being in himself Secondly To the Son Jer. 23. 6. For he is the giver of being to the Creature
Thirdly To the Holy Ghost compare Esay 6. 8 9 10. with Act. 28. 25 26. For he is the Spirit of Truth and giver of being to the promise The name Jehovah and the significancy of it to the utmost did the holy Fathers know before Moses But they saw not experience of the last signification named namely the faithfulness of God in his promise made to Abraham concerning his delivery of his seed from bondage and bringing them into a Land flowing with milk and honey God gave them the promise by the name of El Shaddai God Omnipotent and they relied upon his omnipotency because he that promised was able to perform but they beheld it afar of and tasted not of my performance of it but now will I shew my self Jehovah faithful to bring to pass and accomplish what I promised SECTION XI Putiel Exod. 6. 25. MANY and the most of them far fetcht notations are given upon this name and when all is said of it that can be said the last resolution lieth but in a conjecture and then may we guess as well as others Eliezer married his wife in Egypt and of the Egyptian Idiom doth this name of her Father seem as probably to sound as of any other Now among the Egyptian names or titles these two things may be observed First That among them Gentry Nobility and Royalty seem to have been denoted and distinguished by these increasing Syllables Phar Phara and Phara-oh The Gentry by Phar as Poti-phar a Captain Gen. 41. 45. The Nobility by Phara as Poti-phara a Prince Gen. 41. 45. And Majesty by Phara-oh the common name of all their Kings There was another title of dignity given to the Governour of the Jews in Alexandria in that Land in after times namely Alabarcha as is to be seen in Josephus which though he and others would derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salt yet since we are yet to seâ—k for the latter part of the word it may as probably be conceived to be compounded of the Article All so common in the Arabick tongue and Abrech which hath relation to dignity and honour Exod. 41. 43. Secondly The Egyptians delighted to affix or joyn to their names and titles the word Poti or Puti whether in memorial of their Uncle Put Gen. 10. 6. or in reverence of some Diety of that name or for what else is not so easily resolved as it may be conceived they did the thing by the names forecited Potiphar and Potiphara and of the same nature seemeth to be Putiel the word that is now in hand This Putiel therefore may seem to have been some convert Egyptian imagine him to have been of the posterity of Puti-phera among whom Joseph had sowed the seeds of true Religion who changing his Idolatry and irreligiousness for the worship of the true God did also change the latter part of his name Phera into the name of that God which he now professed and instead of Puti-phera to be called Puti-el The best resolution as was said before that can be given in this point can be but conjectures and in a matter of this nature it is as excusable if we err as difficult to hit a right SECTION XII Of Moses words Glory over me Exod. 8. 9. THE Plagues of Egypt began answerable to their sins the waters wherein the childrens blood had been shed and they poor souls sprawled for life are now turned into blood and sprawle with Frogs The former Plague of blood was not so smart as the other of Frogs for by digging they found fresh water and so had that remedy against that Plague But they had none against the Frogs for they came into every place and seised upon all the victuals that lay in their way and devoured them nay they spared not to raven upon men themselves Therefore the Psalmist saith Frogs destroyed them Yet for all this doth Pharaoh make but a mock at Jehovah in all this his doing and scornfully and in derision bids Moses and Aaron try what Jehovah could do for the removing of them To whom Moses answers Glory over me mock me hardly with my Jehovah yet appoint when I shall pray and I will pray that thou mayest know that there is none like my Jehovah And Pharaoh appoints him the next day for his prayer which he would never have put off so long had he in earnest thought that Jehovah could have removed them upon Moses prayer SECTION XIII The Plague of Lice The speech of the Sorcerers This is the finger of God Exod. 8. 19. not a confession of the Lord but an hideous and horrid blasphemy AT the Plague of Lice the Sorcerers are put to a non-plus and in the least creature can do nothing for besides that it was the will of God to bring their devices to nought and to shew himself maximum in minimis if they should have imitated this miracle they must have done two things first they must have produced dust and then of the dust Lice for the Text saith That all the dust of the Land became Lice throughout all the Land of Egypt vers 17. Neither of which they can do and therefore say This is the finger of God For the understanding of these their words observe these things First That in the two foregoing Plagues of blood and Frogs Moses gave warning of them before they came but of this he did not Secondly That the Lice were also in the land where Israel dwelt as well as in other parts of Egypt for there is no severing betwixt Goshen and Egypt mentioned till the next Plagues of Flies In that day I will sever the Land of Goshen in which my people dwell And I will put a division between my people and thy people vers 22 23. whereas none had been put before For when Moses turned the waters of Egypt into blood the Sorcerers did so also with their inchantments and turned the waters of Goshen into blood likewise Here Pharaoh thinketh his Sorcerers have matched the Jehovah that Moses so talked of and that they could do as much against his people as he could do against theirs And so when Moses from Jehovah brought Frogs upon Egypt the Magitians also by their inchantments bring Frogs likewise upon Goshen and still they think their God is hard enough for Israels Jehovah Thus is blood and Frogs through all the Land of Goshen but neither were these real Blood or Frogs nor was this any punishment at all upon Israel for it was not from the Lord but only vain delusions permitted by the Lord that at last he might catch the crafty in their own net But when the Plague of Lice cometh it cometh also upon Goshen from the Lord himself and this is a Plague indeed upon his own people laid upon them by him as well as upon Egypt For Israel that had partaken in so many of Egypts sins must also think to partake in some of her punishments For this it is why the man of God in
regarded matters of an higher nature namely the coming of Christ and the conquest of the world by the Gospel which came forth from Judea and the word of the Lord from Jerusalem And to these might be added that Eclogue of Virgil which is titled Pollio in which he doth clearly speak of a new world then beginning of a child to come from Heaven of a wondrous repair of the world in point of happiness and the like that it cannot be doubted but this same opinion was got into the West also as well as in the East very many of the Jews being there also and raising this expectation as well as in the other place So that this expectation and thought being so general among all the Nations of the Jews yea among other Nations also that this was the time that the Kingdom of God in the coming of Christ should appear this was it that brought such multitudes to Jerusalem about this time out of all Nations under Heaven to see the accomplishing of those things that they so earnestly and eagerly longed and looked after and this made them to take up their dwellings and residence in Jerusalem and to resolve to settle there for that though they were acquainted with the time of Christs coming yet were they not acquainted with the manner of his Kingdom but expected that it should be earthly and pompous and his Royal seat in Jerusalem as the Disciples themselves opinionated yea even after long converse with Christ himself Matth. 20. 20. Acts 1. 6. And therefore these men make sure to get into Canaan out of other Countries and to get houses in Jerusalem that they might share in this pomp and prosperity which they expected It was not therefore Pentecost that brought them thither nor were they flitting Guests there to be gone home as soon as Pentecost was over but they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwellers and resident there and when they were converted to the Christian Faith by thousands they had their Congregations Vers. 9. Parthians and Medes and Elamites c. The Text speaketh of Jews of all Nations under Heaven now dwelling at Jerusalem and yet it reckoneth but fifteen here which were not all the Nations in the World no nor all that were in the Roman Empire by very many but to omit the Hyperboles that the Scripture useth very commonly as Cities walled up to Heaven shooting at an haire and not miss c. The languages here spoken of took up all the Nations where it is imaginable any Jews were scattered at this time through the world If so be they were not also all the languages that were spoken at Babel as to take example of one or two the Parthian Median Persian and Mesopotamian were the Tongues that served all the Eastern dispersion and all the Jews that had been Captivated by the two first Monarchies Babylonian and Persian wheresoever they were in East or North spake some of these Languages throughout the vast space of that their scattering For to instance in the Mesopotamian only how many large and mighty Countries spake that one Tongue Assyria Chaldea Mesopotamia Syria Caelosyria to inquire no further all these spake that Chaldee Language so certainly that there needeth not the least pains to prove it And Judea was faln into the same Tongue now also but with so much difference from the Mesopotamian Syriack or Chaldee that here it is nominated as a Language distinct And this sheweth the reason of the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might distinguish the Syriack of Judea and of Chaldea asunder that those that dwelt in Mesopotamia heard their Syriack and those that dwelt in Judea heard theirs Or if we should instance in the Cretan Tongue that is here intended the Island of Crete was but of a small compass but the Language of Crete reacht all over Greece not to search how far it reacht further And the like might be observed of other of the Tongues that are here mentioned So that it is hard to find if not impossible any Jews at this time under Heaven where one or other of these Languages here mentioned were not spoken vulgarly in that Country where they were and so may we very properly understand that phrase there were Jews of all Nations under Heaven now gathered to Jerusalem Now as it was impossible for these to understand one another in the Languages of the Countries where they were born for it was impossible an Arabian should understand a Cretan or a Cretan an Arabian a Parthian a Roman or a Roman a Parthian and so in the most of the rest so was it impossible they should all of them understand any one Tongue either Hebrew or Syriack which are the likeliest to suppose or whatsoever else may be supposed For first how easie is it to shew how the Hebrew Tongue was utterly lost among them from common use and how the Syriack which was in common use in Judea yet was unknown to them in other Countries as appeareth by the necessity of the Chaldee Targum by the most familiar use of the Septuagint by the writings of Philo and Josephus and others of the Jews themselves Secondly If they could have understood any one Language which was as the common Language of the Nation then was the gift of Tongues most utterly needless for why should the Apostles speak divers Languages to them that could have all of them understood one Tongue Tongues indeed were given for a sign 1 Cor. 14. 22. but this was not the proper end for which they were given but for instruction and edification and as was said before for acquainting those Nations with the knowledge of God which had lost it and him by the loss of the Hebrew Tongue And if the Jews had understood all of them one Tongue this gift had been needless to have been given till the Apostles were to go to preach to the Heathens This then being past all denial that these Jews of several Nations could neither understand one another in the Tongue of the Country where they were born nor understand any one Language as common to them all it is past all denial also that when they were converted to Christianity they were severed into divers Congregations for else it was impossible for them to joyn together in Publick Worship Vers. 13. Others mocking said these men are full of new Wine Malice is often sensless and reasonless in her accusations especially when it is bent against Religion Yet can I not hold these men so stupid and sensless or so shameless and impudent as either to think that drunkenness could make men speak Languages which they never understood before or if they thought not so yet to go about to perswade the people so But their words proceed from this occasion as I should suppose these Folks that mocked were Natives of Jerusalem or Judea and not understanding the Languages of the Nations there present they could not tell that the Disciples spake those
matter if we can be sure it was not in the forty years in the Wilderness And that appears to be so by the very scope of Stevens speech for 1. he telleth that they made a golden calf in the verse before and that God for this Idolatry gave them up to worship all the host of heaven whereupon it is evident that this Idolatry with the calf was neither of these mentioned in this verse neither with Moloch nor Remphan but as it were a cause of these for for it the Lord gave them up to these 2. He seemeth to handle this justice of God upon them in giving them up to Idolatry under these two heads 1. In neglect of Gods own service in the Wilderness ye offered me no sacrifice for forty years And 2. in their choosing of Idols to worship afterward So that the two verses seem to run in this sense O house of Israel ye were not content to offer me sacrifices for forty years together in the wilderness but ye were well content to sacrifice to Idols and to worship all the host of heaven afterward III. The Tabernacle of Moloch In the Hebrew in Amos it is Siccuth Malkekem which is rendred by some Siccuth your King by others the Tabernacle of your King by a third sort the observance of your King as if it were derived from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 27. 9. Vid. Ab. Ezr. in loc Kimchi in Michlol The Seventie in the unprickt Bible read it Succoth a Tabernacle which Steven followeth and they both do not cross but illustrate the sense of the Hebrew Now Molech or Moloch was the Idol of the children of Ammon 1 King 11. 17. prohibited to Israel in a singular manner Lev. 18. 21. and 20. 2. yet did they worship him most familiarly 2 Chron. 28. 3. Jer. 7. 31. And Solomon built an high place for him on mount Olivet before Jerusalem 1 King 11. 7. The Valley between was called Tophe and the Valley of the Sons of Hinnom 2 King 23. 10 c. This Idol and Idolatry is thus described by the Rabbins Our Rabbins of happy memory say Although all houses of Idolatry were in Jerusalem Molech was without Jerusalem and the Image was made hollow set within seven Chappels Now whosoever offered flower they opened to him the first of them who so offered Turtles or Pigeons they opened to him the second whosoever offered a Lamb they opened to him the third whosoever offered a Ram they opened to him the fourth whosoever offered a Calf they opened to him the fifth whosoever offered an Ox they opened to him the sixth but whosoever offered his Son they opened to him the seventh Now his face was like a Calf and his hands were stretched out as a mans that reacheth out to receive something from his neighbour And they set him over a fire and the Priests took the child and put him between the arms of the Idol and there the child gave up the Ghost D. Kimch on 2 King 23. 10. He was made of brass and was heat with fire under till he was glowing hot and then the Priests put the child into his arms and there he was burnt and the Priests made a noyse in the mean while with Drums that the Father might not hear the childs cry And therefore it was called Tophet from Toph a Drum or Taber Vid. R. Sol. on Jer. 7. 31. These seven Chappels if there be truth in the thing help us to understand what is meant by Molechs Tabernacle and seem to give some reason why in the Prophet he is called Siccuth or the Covert God because he was retired within so many Cancelli for that word Kimchi useth before one could come at him And so the translation of the Seventy is but a gloss or exposition of that phrase in the Prophet ye took up Siccuth or the Covert God your King which they render according as the Nation readily understood the thing the Tabernacle of Moloch that Idol you so highly prize as your chiefest King Now Molech or Moloch or Milchom or Malcham for all these names are but one and the same was also called Baal in a special and distinctive sense as is apparent by Jer. 7. 31. and 19. 5. compared together and this consideration helpeth to understand divers places where the word Baal is singly used as 1 King 16. 31 32. and 18. 19 c. And according to this sense should I understand the matter of Baal-peor in which Israel was joyned to him to have been sacrificing their children to Molech And answerably should I interpret that speech of the Psalmist They ate the sacrifices of the dead Psal. 106. 28. that is sacrifices offered up when they offered up their children to be burnt And this was the first time they committed this horrid Idolatry in the very close of the forty years in the Wilderness in which forty years they had not cared to offer any sacrifices to God And this abomination with Molech they committed also presently after they were come into the Land Psal. 106. 35 36 37. Judg. 2. 13. IV. And the Star of your God Remphan Here is the main difficulty of this Verse and that not only in regard of the difference of these words of Stephen from those of Amos but also in regard of the obscurity of the matter it self Amos readeth thus Chijun your Images the Star of your God Now the question in the first place is what is meant by Chijun and it may be scrupled whethere it be the proper name of an Idol as some think or a word appellative to another sense I should rather take it the latter way although I know generally it is construed for an Idols name either for Hercules who among the Egyptians was called Chon or for Saturn who among the Arabians was called Chevan as see Aben Ezra on Amos and Beza on this place For there are two things in this passage of Stephen and Amos very considerable toward the understanding of this place 1. That Stephen saith God gave them up to worship all the host of heaven now if Chijun betoken but one Idol or one Planet this cometh very short of the intent that he aimeth at their worshipping of all 2. That Amos saith Chijun Tsalmekem the latter word in the plural number and as it seemeth by the very posture of it the latter of two Substantives and not in apposition For if Chijun were but one Idol it is somewhat improper to say Chijun your images as speaking of more I should therefore construe Chijun appellatively for the ordering or disposing of their Images as that it meaneth thus that they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or representations as Stephen calls them of the whole heaven and host of it in one Series or in one body as see Ezek. 8. 10. beset with variety of Stars and Figures representing this or that Planet and this or that constellation And that Amos meaneth thus you took up Siccuth
his friends to a most miserable and intolerable imprisonment and being solicited and earnestly sued unto that he might be speedily executed and put out of his misery he flatly denyed it saying That he was not grown friends with him yet Such was the penance that he put poor Gallus to a life far worse than a present death for he ought him more spite and torture than a suddain execution The miserable man being imprisoned and straitly looked to not so much for fear of his escape by flight as of his escape by death was denyed the sight and conference of any one whosoever but him only that brought him his pitiful dyet which served only to prolong his wretched life and not to comfort it and he was forced to take it for he must by no means be suffered to dy Thus lived if it may be called a life a man that had been of the honourablest rank and office in the City lingring and wishing for death or rather dying for three years together and now at last he findeth the means to famish himself and to finish his miserable bondage with as miserable an end to the sore displeasure of the Emperour for that he had escaped him and not come to publick execution Such an end also chose Nerva one of his near friends and familiars but not like the other because of miseries past or present but because of fear and foresight of such to come His way that he took to dispatch himself of his life was by total abstinence and refusal of food which when Tiberius perceived was his intent he sits down by him desires to know his reason and begs with all earnestness of him that he would desist from such a design For what scandal saith he will it be to me to have one of my nearest friends to end his own life and no cause given why he should so die But Nerva satisfied him not either in answer or in act but persisted in his pining of himself and so dyed § 6. The miserable ends of Agrippina and Drusus To such like ends came also Agrippina and Drusus the Wife and Son of Germanicus and Mother and Brother of Caius the next Emperour that should succeed These two the Daughter in law and Grandchild of Tiberius himself had about four years ago been brought into question by his unkind and inhuman accusation and into hold and custody until this time It was the common opinion that the cursed instigation of Sejanus whom the Emperour had raised purposely for the ruine of Germanicus his house had set such an accusation on foot and made the man to be so cruel towards his own family but when the two accursed ones had miserably survived the wicked Sejanus and yet nothing was remitted of their prosecution then opinion learned to lay the fault where it deserved even on the cruelty and spite of Tiberius himself Drusus is adjudged by him to die by famine and miserable and woeful wretch that he was he sustaineth his life for nine days together by eating the flocks out of his bed being brought to that lamentable and unheard of dyet through extremity of hunger Here at last was an end of Drusus his misery but so was there not of Tiberius his cruelty towards him for he denyed the dead body burial in a fitting place he reviled and disgraced the memory of him with hideous and feigned scandals and criminations and shamed not to publish in the open Senate what words had passed from the pining man against Tiberius himself when in agony through hunger he craved meat and was denyed it Oh what a sight and hearing was this to the eyes and ears of the Roman people to behold him that was a child of their darling and delight Germanicus to be thus barbarously and inhumanely brought to his end and to hear his own Grandfather confess the action and and not dissemble it Agrippina the woeful Mother might dolefully conjecture what would become of her self by this fatal and terrible end of the poor Prince her Son And it was not long but she tasted of the very same cup both of the same kind of death and of the same kind of disgracing after For being pined after the same manner that it might be coloured that she did it of her self a death very unfitting the greatest Princess then alive she was afterward slandered by Tiberius for adultery with Gallus that died so lately and that she caused her own death for grief of his She and her Son were denyed burial befitting their degree but hid in some obscure place where no one knew which was no little distast and discontentment to the people The Tyrant thought it a special cause of boasting and extolling his own goodness that she had not been strangled nor dyed the death of common base offenders And since it was her fortune to die on the very same day that Sejanus had done two years before viz. Octob. 17. it must be recorded as of special observation and great thanks given for the matter and an annual sacrifice instituted to Jupiter on that day Caius her Son and Brother to poor Drusus took all this very well or at least seemed so to do partly glad to be shut of any one that was likely to have any colour or likelyhood of corrivality with him in his future reign and partly being brought up in such a School of dissimulation and grown so perfect a Scholar there that he wanted little of Tiberius This year he married Claudia the daughter of M. Silanus a man that would have advised him to good if he would have hearkned but afterward he matched with a mate and stock more fitting his evil nature Ennia the Wife of Macro but for advantage resigned by her Husband Macro to the adulterating of Caius and then to his marriage § 7. Other Massacres The death of Agrippina drew on Plancina's a Woman that never accorded with her in any thing but in Tiberius his displeasure and in a fatal and miserable end This Plancina in the universal mourning of the state for the loss of Germanicus rejoyced at it and made that her sport which was the common sorrow of all the State How poor Agrippina relished this being deprived of so rare a Husband can hardly be thought of without joyning with her in her just and mournfull indignation Tiberius having a spleen at the woman for some other respect had now a fair colour to hide his revenge under to call her to account and that with some applause But here his revenge is got into a strait for if he should put her to death it may be it would be some content to Agrippina and therefore not to pleasure her so much he will not pleasure the other so much neither as with present death but keepeth her in lingring custody till Agrippina be gone and then must she follow but her resoluteness preventeth the Executioner and to escape anothers she dieth by her own hand Let us make up the heap
in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Theodosius a Jew in the time of Justinian the Emperor related to one Philip a Christian who perswaded him to become a Christian also as a great secret among the Jewish Nation and known but to few neither That in the time of the Temple standing even while Jesus Christ lived as a private person a certain Priest died at Jerusalem and the heads of the Priests met together to choose another in his stead And while one named one and another another a certain Priest stood up and named Jesus the son of Joseph the Carpenter as one known to them for a man of most singular wisdom and integrity But when some objected that Joseph was not of the Tribe of Levi but of Judah and so Jesus his son was not capable of the Priesthood and it was answered again that he was come of a stock that had so mixed with the Tribe of Levi that he might be admitted he was generally approved of as one fit to succeed in the room of the Priest deceased Now because it was the custom to inrol the names of those that were admitted to be Priests and the names of their parents they called the mother of Jesus to give them account of his parentage for Joseph was now dead and when she had told them that he had no earthly Father but was conceived by the Holy Ghost and that she bare him as divers could witness which were pesent at her Travail but that she was yet a Virgin and when they had taken the witness of some that were with her at her Child-birth and had received testimony from other women whom they set to search her that she was still a Virgin they entred the name and Parentage of Jesus into their Register in these words Such a day such a Priest died the son of such a man and such a woman and by the common suffrage there was chosen in his stead Jesus the son of the living God and of the Virgin Mary And this Register Book saith this relater at the sacking and destruction of Jerusalem was preserved by the care and industry of some of the chief of the Jews and is now laid up privately at Tiberias and this story saith Suidas I had from some that heard it from Philip to whom it was related Not to insist upon the examination of this story but to leave it as we found it and to return to the Courses that we are about It is held by the Jews and that not without some ground that of all the four and twenty Courses that served under the first Temple four only returned out of the captivity of Babel namely Jedajah Harim Pashur Immer Thus the Jerusalem Talmud and Tosaphoth ad Taanith m m m Talm. Ieruâ—â— ubi antâ— Tosaph ad â—aaniâ—â— per. 4. reckon them from Ezra 3. 36 37 38 39. But the Babylon Talmud in stead of Harim n n n Tal. Bab. ib. nameth Jojarib and the Gloss upon it doth justly scruple how Pashur is now become one of the Courses who was none of them before But how shall these four families do to make four and twenty Courses as was the Primitive and Original distribution and that by Prophetick and Divine appointment The Prophets therefore that were amongst the children of the Captivity say the same Authors found out a way to cast them into so many Courses and their way was this They made four and twenty lots and they wrote the names of the heads of the four and twenty Courses upon them and put them into the lottery box Jedajah took out five and himself one there is six Harim took out five and himself one their is six Pashur took out five and himself one there is six Immer took out five and himself one there is six And the Prophets that were among them conditioned with them that though Jojarib came out of captivity yet should he not drive out the Course that was before him Now the meaning of this Tradition is this That in drawing these lots with the names of the heads of the old Courses upon them they only intended to find out what Courses of the old names must be made out of every one of these four families and they did not intend to alter the order of the Courses but to let them run as they did in the ancient round only the Course of Jojarib which of old was the first is now put to give place to Jedajah And the reason of this was because Jedajah was of the High-priests family of the house of Joshua the son of Jozedek and so they allotted him the preheminence Ezra 2. 36. The Gloss indeed upon the Babylon Talmud gives the reason to be because o o o Gloss. ib. in this their new molding every one was to take his Course as his lot was drawn and that in the order that the lot came up in the drawers hand they served their weeks But if this were a reason why should not Jojarih be a drawer of the lots as well as Jedajah since the record saith he was present And if they were so indifferent for the altering of the order of the Courses why should they be so punctual for their number since the one in the Primitive institution was appointed by divine direction as well as the other When the Evangelist Luke saith that Zachary the father of John the Baptist was of the Course of Abia Luke 1. 5. he undoubtedly referreth to the order of Abia's Course as it is ranked in 1 Chron. 24. For the family of Abia was not now extant among the Courses for there is no mention at all of him among the Priests that returned out of Captivity and therefore the Evangelist saith not that Zachary was of his family but of his Course that is of a Course that bare his name but as for the Order of the Course he either referreth to the Text mentioned as to a place to be found in Scripture and so his words to be construed and understood by it or else there is no order of his Course to be found at all The Courses being thus divided after the Captivity anew but ordered and ranked as of old and in time encreased and grown numerous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Course saith the Mishneh in the place aforecited had a station in Jerusalem which the Jerusalem Gemara expoundeth thus It is a tradition that 2400 were the station at Jerusalem and half a station was at Jericho And Jericho also was able to have produced a whole station but because it would give the honour to Jerusalem it yielded but half And wen any Course was to go up to Jerusalem half the Course went up to Jerusalem out of the Land of Israel and half the Course went up out of Jericho which the Babylonian Gemara wordeth thus There were four and twenty Courses in the Land of Israel and twelve at Jericho Not that there are six and thirty Courses to be
sacrificed so long before I refer it to the belief of a Jew who by the Poet seems to be of a large faith Credat Judaeus apella Decency and order was observed of the Fathers before the Law for this holy piece of worship God makes Moses in his Leviticus to bring it into writing While the Jews Temple stood or while they might stand in the Temple they had their dayly sacrifice till the great Sacrificer offering himself caused sacrifice and oblation to cease Now are the Jews content and as it appears in their Common Prayer book they beseech God to be so too with prayers without sacrifice because they have not now access to their sacrificing place Their distress as they think it for this very thing might teach them that Messias Nagidh or Christ the Prince hath done what Daniel to them and an Angel to Daniel had prophecied of him Whether the Heathens borrowed their custom of sacrificing from the Jews or from nature it is not material Sure I am that the Jews borrowed some of their abominable sacrifices from the Heathen Sacrificing of men is Heathenish in Moses his language yet was this too frequent among the Jews used also in old time by the Athenians and Carthaginians as witness Plutarch Lactantius and others and in these times by the Indians as in Cortes c. Of this bad use that the Heathen had got I cannot tell what should be the reason unless they thought that cruelty was the best offering or that their gods were more cruel than merciful Or this reason may be given They had learned either from the Jews or from their Oracles or from the Devil himself who cares not to give men some light thereby to lead them to the more darkness that a man should once be offered who should appease the wrath of God as Christ was and therefore they in remembrance of this man did sacrifice men either to see whether they could light on this man or else in remembrance of him till he should come Some condemn Jeptha of this cruelty of sacrificing his own daughter who yet in Heb. 11. is commended for his faith Austen doubts whether it is to be counted Gods Commandment that he slew his own child But I think no such doubt is necessary since there is no such strictness of the words in the Text. A Heathen man in Plutarch when he was told that he must either sacrifice his own child to such a Goddess or else his affairs and enterprises would not prosper could answer that he would offer with all his heart such sacrifice as the Goddess would accept but that she would desire or would be pleased with the blood and murder of his child he could not be perswaded I am sure Jephta had reason to be far better instructed in such things as these than any Heathen in the world Varro holds that it was not fit that any sacrifice at all should be offered His reason in Arnobius is Quia Dii veri neque desiderant ea neque deposcunt ex aere autem facti testa gypso vel marmore multo minus haec curant For saith he The true Gods desire not nor exact any such matter and those false gods that are made of brass mortar marble c. care less for them The Heathen man in his own sense saith only for his meaning doubtless is that the Gods that are true Gods are not delighted with this cruelty of slaying beasts nor do they for their own sustentation or provision desire men to be at this charge And so the true God which is truth it self though he commanded sacrifice yet was it not meerly in respect of himself that he did it any further than this that men should by this manner of worship acknowledge their submission and humility and obedience to him For what cares he for beast or bullock since the World is his and all that is in it Psal. 50. 12. And Lyranus does set down the special ends wherefore God doth command Israel so many sacrifices As first to wean them from Idolatry for their service of the true God required so much that they could have hardly any time to think of Idols And the very beasts they sacrificed might teach them the vanity of the Idols of Egypt which they once served Slaying of a bullock a ram a goat might tell them that the Egyptians Apis and Hammon which they worshipped in these forms were but vanity Secondly By their sacrifices they acknowledged that they had nothing but what they had received from God and therefore of their beasts corn wine c. they offered him in thankfulness some of his own Thirdly These sacrifices were to bear Christ in their minds till he should come and make a ful attonement for them And so says Lyra The very beasts sacrificed represent Christ an Ox for Patience a Sheep for Innocence and an ill smelling Goat for his likeness to sinful Flesh. A fourth reason might be given That the people standing and seeing these beasts â—â—â—in and flred might remember their own deservings and call to mind their sins for which this beast was thus used Their putting of their hands the right hand saith the Chaldee upon the head of the beast seems to import some such a matter as their acknowledgment of their deserving of that which the beast was ready to suffer death and sire Whosoever desires to be taken up with Allegories about this piece of Gods service Flaviacensis will furnish him and if he will not do the Fathers are copious enough and it may be too much this way The Heathen Mariners in ship with Jonah are said to sacrifice and vow vows which the Chaldee helps out as thinking the ship and a tempest unfit time and place for sacrifice thus they promised they would sacrifice viz. when they should come ashore and vowed vows to become Proselytes saith Jarchi or to give Alms to the poor saith Kimchi Endless it were to trace the Heathens and to see how near or how far they be to or from the sacrifices of the Jews CHAP. XVII A just Iudgment CRantzius the Denmark Historian as he hath many delightsom passages of story so this especially I could not but copy out at my reading of it wherein I see God just and murder heavy One was hired for a sum of money to murder an innocent Dane He does the bloody fact and presently receives in a purse his wages of iniquity A heavy purse of gold for a while makes a light heart but where the guiltiness grones heavy too the gold is worth nothing At last the murderers conscience accuseth and condemns him like both witness and Judge for his bloody fact His heart and eyes are both cast down the one as far as Hell whither the fact had sunk and the other to the Earth whither the blood He is now weary of his own life as erewhile he was of anothers He ties his purse of gold which had hired him to kill the other about
all his kinred even seventy five souls Act. 7. 14. As the Jews seek to retain this their assumed dignity over the seventy Nations by this sleight so do they maintain their Tenet of just seventy Nations by a double reason First They count polls in the plain of Shinaar as Moses did in the Wilderness and they find in the tenth of Genesis just seventy men and therefore by necessary consequence just seventy Nations The Chaldee upon these words of God Gen. 11. 5. Come let us go down * * * Julian the Heretick both denies the Trinity to be meant in this place and saith God alone was unable for this work Cyril Tom. 3. l. 4. loses the sweet mystery of the Trinity but finds I know not how many strange fancies for thus he descants The Lord said unto the seventy Angels that are before him come now let us go down and confound there their Tongue that a man shall not understand his fellow And a little after he saith And with him that is with God were seventy Angels according to the seventy Nations I doubt not but the tenth Chapter was his ground for so many men but I know not where he should find so many Angels Seventy men are indeed named in the tenth Chapter but were all those at Babel And if they were must those seventy needs speak seventy Tongues A whole dozen of them Canaan and his eleven sons sit down close together in or at least not far out of the small compass of Canaan where they all differed not if any at all did in Language being seated so nigh together That Edomites Moabites Amalekites and Ammonites spake not Hebrew is * * * Quaest. 60. on Gen. Theodorets opinion but that all these and Canaan differed in maternal Tongues before Israel planted it I cannot conceive Nay that Canaan spake Hebrew before Joshua came there I could be perswaded to believe for three reasons First The old names of Canaan Towns are significant in Hebrew Jebus troden down by Heathens then as it is now by the Turks Kirjath arbang the City of Arbang Josh. 14. 15. Jericho he shall smell it the City of Palm-trees The sinful City Zeboim hath in the Text a fair Hebrew name Zebhiim that is the Roes a name too good for so bad a Town therefore the margin gives it another name Zebhojim Infinite it is to trace all Hebrew Canaanitish names who will may try at pleasure and leasure Secondly Sure I am that one chief Town in Canaan if not then also as afterward the chiefest that is Jerusalem was Hebrew when it was governed by Melchizedek or Sem who were all one as the * * * See the Targums on Gen. 10. Chaldees ‖ ‖ ‖ Vid. Mr. Broughtons Melchiz Jews and most Christians do hold Then did Sem make Canaan a servant Gen. 9. 26. under his rule and I doubt not but under his Tongue also Thirdly I see that a woman Rahab understands the Hebrews at the first sight and speaks to them for ought we find without interpreter I find the Amorites and Sidonians differing in the name of Hermon one calling it Sirion and the other Shenir Deut. 3. 9. But I see not but both the Hebrews and some Canaanites agree in the name Hermon This groundwork then of seventy mens being named in the tenth of Genesis to import necessarily seventy Tongues in the eleventh Chapter I cannot entertain yet refer my self to better judgement The second reason for seventy Tongues they fetch out of Moses Deut. 32. 8. from these words When the most High divided to the Nations their inheritance when he separated the sons of Adam he set the bounds of the people according to the number of the children of Israel What all Jews thought and gathered from that place let two speak for the rest Those be Jonathan ben Uzziel and Rasi Jonathan reads the verse in Chaldee thus When the Highest gave possession of the World to the people that descended of the sons of Noah when he divided Letters and Tongues to the sons of men in the age of the division c. at that time he sets the bounds of the Nations according to the number of the souls of Israel that went down into Egypt Thus the Chaldee Rasi Comments to the same purpose in these words When the holy-blessed-He gave to those that provoked him the portion of their inheritance he overwhelmed and drowned them When he scattered the generation of the division it was in his power to have passed them out of the World yet did he not so but sets borders of the people He reserves them and does not destroy them According to the number for the number of the children of Israel which were to come of the sons of Sem and according to the number of the seventy souls of the sons of Israel that went down into Egypt He set bounds of the people Seventy Tongues Thus far the Rabbin Who is so confident of this number of Seventy Languages that he saith there were men of the Seventy Nations in the Ship with Jonah Jonah 1. Thus are the Jews current for Seventy the * * * Clem. Alex. Epiphanius Comestor c. Greeks for seventy two upon what ground I know not unless the two Cainans in Gen. 10. in the Greek Bible make up this number to them Some Linguists have summed up the usual Tongues and Dialects but seventy or seventy two maternals I never saw Modern Tongues are like the old ship Argo patched up with so many pieces that it is hard to tell which is a piece of old Argo CHAP. XXIX Of Letters THAT the Hebrew Tongue was from the foundation of the World none deny but whether the Letters be so ancient some question Some hold that those Letters that God wrote with his own Hand in the two Tables were the first Letters that ever were written The studious Pliny thinks that among the Assyrians letters have been always but Gellius thinks they were invented in Egypt by Mercury and others think among the Syrians If we examine Pliny well we shall find him true in the first and last however in the middle If the Assyrian Tongue were the Chaldee Tongue as most like it was then were those Letters from the beginning of the World the Hebrew and Chaldee Letter being all one unless the Assyrian differed from both If you take Syrian in the sence that Theodoret does for Hebrew then Pliny speaks true that Letters were first among the Syrians For Theodoret calls the Hebrew Tongue Syrian as the Gospel calls the Syrian Tongue Hebrew Joh. 19. 20. But Pliny concludes that Cadmus first brought Letters into Greece out of Phaenicia Justin Martyr saith that Greece thinks so her self Athanasius holdeth the Phaenicians for the first inventors of Letters That the Phaenicians and Syrians first found out Letters is a received opinion in Clemens Alexandrinus Eupolemus thinks that the Phaenicians received Grammar from the Jews and the Greeks
from the Phaenicians And Euphorus thinks that Cadmus was he that conveyed them Chaerilus in Eusebius makes Phaenicians and Jews all one For he nameth Jews in Xerxes army and names their Tongue the Phaenician his words be these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In English thus A wondrous people marcht behind along Their Dialect was the Phaenician Tongue On hill of Solymae they dwelt thereby A spacious lake not far remote doth lie These Phaenicians if you will call them so or Jews were the first that had Letters But the Jews were not Phaenicians indeed nor their Tongue the same yet for bordering of their Countries the Poet makes them all one The Phaenician is not now to be had unless the * * * The Syrian translating of the word Phaenicia in the New Testament seems to confirm this for true Punick or Carthaginian and Phaenick or Phaenician were all one which most like they were And then some few lines of the Tongue are to be found in Plautus his Paenulus which as Paraeus saith can little or nothing be made of Eusebius speaks of Sancuniathou that wrote the Phaenician History in the same Tongue but more of the Language he saith not But to the matter That Letters were so long in use before the giving of the Law I am induced to believe upon these reasons First Josephus is of this mind that Letters were before the Flood And the Scripture cites Enochs Prophesie which whether it were written by him or not is uncertain yet if there were any such thing those many places which we find of it in Tertullian Clemens and others do argue that so much could not punctually be kept by word of mouth A second reason to move me to think of Letters before the giving of the Law is to think of Josephs accounts in Egypt which seem almost impossible without writing Thirdly But omitting that I cannot see how all Arts and Sciences in the World should then flourish as considering their infancy they did without the groundwork of all Learning Letters Fourthly Again for the Jews upon the writing of the Law to be put to spelling as they that had never seen letters before and not to be able to read it had been a Law upon the Law adding to the hardness of it Fifthly Nor can I think that when Moses saith blot me out of thy book that he taketh the Metaphor from his own books which it is probable he had not yet written but from other books which were then abounding in the world Sixthly The Egyptian Chronicles of so many thousand years in Diodorus and Laertius I know are ridiculous yet their carefulness of keeping Records I have ever believed The Greeks were boys to them as it is in Plato and Moses was Scholar to them or their learning Act. 7. Now I cannot think that this their exceeding Humane Learning was kept only in their brains and none in writing Nor do I think that if it were written that it was decyphered only in their obscure Hieroglyphicks but that some of it came to ordinary writing of familiar letters CHAP. XXX Of the Hebrew Tongue WHO so will go about to commend the Hebrew Tongue may justly receive the censure that he of Rome did who had made a long book in the praise of Hercules This labour is in vain for never any one dispraised Hercules Other commendations this Tongue needeth none than what it hath of it self namely for Sanctity it was the Tongue of God and for Antiquity it was the Tongue of Adam God the first founder and Adam the first speaker of it In this Tongue were laid up the Mysteries of the Old Testament It begun with the World and the Church and continued and increased in glory till the Captivity in Babel which was a Babel to this Tongue and brought to confusion this Language which at the first confusion had escaped without ruine At their return it was in some kind repaired but far from former perfection The Holy Scriptures viewed by Ezra a Scribe fit for the Kingdom of Heaven in whose treasure were things New and Old In the Maccabean times all went to ruine Language and Laws and all lost and since that time to this day the pure Hebrew hath lost her familiarity being only known by Scholars or at least not without teaching Our Saviours times spake the Syrian Kepha Golgotha Talitha and other words do witness In aftertimes the unwearied Masorites arose helpers to preserve the Bible Hebrew intire and Grammarians helpers to preserve the Idiome alive but for restoring it to the old familiarity neither of them could prevail For the Jews have at this day no abiding City no Common-wealth no proper Tongue but speak as the Countries wherein they live This whereof they were once most nice is gone and this groat they have lost As the man in Seneca that through sickness lost his memory and forgot his own Name so they for their sins have lost their Language and forgot their own Tongue Their Cain like wandring after the murther of their brother according to the flesh Christ Jesus hath lost them this precious mark of Gods favour and branded them with a worse mark Cauterio conspirationis antiquae as saith Saint Bernard in another case Before the confusion of Tongues all the world spake their Tongue and no other but since the confusion of the Jews they speak the Language of all the World and not their own And that it is not with them so only of late but hath been long Theodoret beareth witness in these words Other Nations saith he have their children speaking quickly in their own mother Tongue Howbeit there are no children of the Hebrews who naturally spake the Hebrew Tongue but the Language of the Country where they are born Afterward when they grow up they are taught the letters and learn to read the Holy Scripture in the Hebrew Tongue Thus Theod. in quaest on Gen. 59. 60. About this their training up of their Children and growth of Men in their own Tongue and Learning a Rabbin hath this saying in Pirke Auoth Perek 1. Ben He he saith At five years old for the Scripture at ten for Mishneh at thirteen * * * Or Philacterits c. for the Commandment at fifteen for the Talmud At eighteen for Mariage at twenty for Service at thirty for Strength at forty for Understanding at fifty for Counsel at sixty for Old age at seventy for Gray Hairs at eighty ‖ ‖ ‖ Or fortitude of mind or God for Profoundness at ninety for Meditation at one hundred he is as Dead and past and gone out of the World The Jews look for a pompous Kingdom when Messias the Son of David shall come whom they watch for every moment till he come as it is in the twelfth Article of their Creed in their Common Prayer Book He shall restore them as they hope a temporal Kingdom and of that mind till they were better taught were the Apostles Acts 1.
filled with compassion and said What Is this Man that is but Flesh and Blood filled with pity towards my Children and shall not I be much more Of whom it is written For the Lord thy God is a merciful God he will not forsake thee nor destroy thee nor forget the covenant of thy Fathers Presently he gave a sign to the Blood and it was swallowed up in the place R. Jochanan saith The Eighty thousand young Priests fled to the midst of the Chambers of the Sanctuary and they were all burnt and of all them none was left but Joshua the son of Jozedeck as it is written Is not this a brand pluckt out of the fire Zech. III. 2. In this space between the Altar and the Porch there stood the Laver but not directly before the Altar but removed towards the South so that it stood betwixt the rise of the Altar and the Porch as we shall observe in the viewing of it by and by But the Talmud speaketh of a Vessel which by its relation appeareth to have lain directly betwixt Porch and Altar which it calleth Migrephah but what to English it is not very ready The Treatise Tamid speaketh thus of it f f f Tamid per. 5 They that were to go into the Temple to burn Incense and to dress the Lamps came between the Porch and the Altar one of them taketh the Migrephah and Rings it between the Porch and the Altar one man could not hear another speak in Jerusalem because of the sound of the Migrephah It served for three things The Priest that heard the sound of it knew that his Brethren the Priests were gone in to Worship and he ran and came A Levite that heard the sound of it knew that his Brethren the Levites were gone in to sing and he ran and came And the chief of the stationary men brought them that had been unclean and set them in the Gate of Nicanor Now what kind of thing this Migrephah was I find but little light towards an exact resolution g g g Gloss. in Mishnaioth ib. Some say it was a great Vessel which they rung to make a sound but of what fashion and whether for any other use also they leave uncertain The Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Exod. XXXVIII 3 c. which seemeth to be the same word with this that we are about and so he understands it to mean some of the fire-shovels that belonged to the Altar which being either rung upon or shoved upon the pavement would make a loud noise being of brass and very big The Jews upon the sound of this and divers other things at the Temple do hyperbolize thus h h h Tamid per. 3. Even from Jericho they heard the noise of the great Gate of the Temple when it opened From Jericho they heard the ringing of the Migrephah From Jericho they heard the noise of the Engine that Ben Kattin made for the Laver. From Jericho they heard the voice of the Crier that called them to their Services From Jericho they heard the sound of the Pipe From Jericho they heard the sound of the Cymbal From Jericho they heard the sound of the Song From Jericho they heard the sound of the Trumpets And some say also The voice of the High Priest when he uttered the Name Jehovah on the day of Expiation c. The truth of which things is not to be pleaded seeing it is apparent that they are uttered by way of Hyperbole only it may not be improper to observe how common the phrase was From Jerusalem to Jericho which is also used in Luke X. 30. CHAP. XXXVII Concerning the Vessels and Utensils of the Temple SECT I. The Laver. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE first command of making the Laver and the end of it being made is related in Exod. XXX 18 19 20. c. in these words Thou shalt make a Laver of brass and his Foot of brass to wash withal and thou shalt put it between the Tabernacle of the Congregation and the Altar and thou shalt put water therein For Aaron and his sons shall wash their Hands and their Feet thereat when they go into the Tabernacle of the Congregation they shall wash with water that they dye not or when they come near the Altar to minister c. And the making of it is related in Exod. XXXIV 8. He made the Laver of brass and the Foot of it of brass of the looking glasses of the Women assembling which assembled at the Door of the Tabernacle of the Congregation The measures and the receipt of it is not at all described The Holy Ghost hath left it undetermined what was the form or the cize of it but hath given notice only of the materials of it and the end It was made of the brazen Looking-glasses of the Women that assembled at the Door of the Tabernacle The Septuagint expresseth it of the fasting Women which fasted at the Door of the Tabernacle reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jerusalem Targum with which also Jonathans agrees reads it of the Looking-glasses of the modest Women which were modest at the Door of the Tabernacle which Aben Ezra's Gloss upon the place helps us to understand thus It is the custom of all Women saith he to look their faces in Looking-glasses every morning either of Brass or Glass that they may see to dress their heads but behold there were Women in Israel that served the Lord that departed from this worldly delight and gave away their Glasses as afree-will-offering for they had no more use of them but they came every day to the door of the Tabernacle of the Congregation to pray and hear the words of the Commandment The end of it was to wash the Hands and Feet of the Priests but the most ultimate end was to signifie the washing and purifying by the Spirit of Grace which is so oft called water in the Scripture and so the sprinkling of the Blood of the Sacrifice and the washing in the Water of the Laver did read the two great Divinity Lectures of washing by the Blood of Christ from guilt and by the Grace of God from filthiness and pollution The cize and measure of the Laver at the second Temple is not described neither only we have these things recorded of it in the Antiquities of the Hebrew Writers 1. That it stood between the Altar and the Porch as the Primitive appointment was Exod. XXX 18. but not just and directly between them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a Mid. per. 3. Sect. 6. little aside toward the South And the reason given for the placing of it there is this b b b R. Sol. in Exod. XXX ex Zevachin Because it is said And the Altar of Burnt-offering at the Door of the Tabernacle of the Congregation meaning that the Altar was to be before the Tabernacle of the Congregation and the Laver not
545 Levi one of the names of Matthew the Apostle 660 Levites and Priests how distinguished p. 89. They were divided into Porters and Singers what their business 918 919 Levites their Desks where they sung what and whether Pulpits or no. 2027 to 2029. * Libertines were much spoken of in the Jewish Writings 279 Libertines put for Freeborn Jews i. e. the Sons of such as had obtained the Roman freedom 780 Liberty of Conscience and Persons was pretended to by Judas the Galilean 766 Lights new Lights was pretended to by Theudas 765 766 Life what p. 395. Text. Marg. Life and Death under the cruel Emperor Tiberius were both miserable 797 Lifting up of hands the way of blessing the People the manner of it how performed 947 Light put Personally for Christ and Vertually for what flowed from him 395 Linnen much thereof was used in the several Garments of the Priests 2050. * Lords-Prayer was twice given forth by Christ. 245. It may be picked out of the Writings of the Jews p. 1003. Saint Cyprian's nicity about the last Petition in the Lords Prayer Page 1004 Lot the Priest obtained by it to burn Incense to the Temple 406 Log what sort of measure 546 Loaves placed on the Shew Bread Table the way of making them their number the manner of placing them and what they signified 1082 1083. * Lucan the Poet was Senecas Nephew He basely betrayed or rather falsly accused his own Mother to death Nero cut his veins also and let him bleed to death 334 335 Lucius of Syrene supposed to be Luke by a Latine Name 288 315 Lysanias who he was 453 M. MAGI or Wisemen several Authors give them a good Character but the Scripture ever a bad one p. 436. Who they were Page 437 Magick common among the Jews and that cheat ended not with Jerusalem but multitudes of Deceivers rose up and by Magick drew away the People 371 Magitians the same with Wisemen Wizards c. 436 437 Malefactors their Execution where and how performed among the Jews 2006 2007. * Males at what age they were to appear before the Lord. 2015 * Man was created by the Trinity about nine a Clock in the Morning 692 Man of sin or Antichrist the Jewish Nation in the first the Roman in the second place and both together conjoyned p. 297. The Characters of the Man of sin do agree to the Jewish Nation 297 298. Manaen who conjectured 288 Maphtir one sort of publick Reader in the Synagogue of which number Christ was one 215 Maranatha a form taken from the Jewish Writers 1005 1006 Marginal reading the original and end thereof 999 1000 Marriage in the Judaick Law was always binding i. e. every one before such an age were to be married p. 304 312. But not so in the Christian Law 304 Marriages of the Jews fixed to a certain day of the week p. 213. They had Feasts commanded 213 Mark was John Mark Nephew to Barnabas he writ the Gospel there was but one of the Name 336 Market what place in the Temple the Jews had turned into a Market for Sheep Oxen c. 1095. * Mary the Sister of Lazarus and Mary Magdalene was the same Person 227 Mary the Mother of Jesus not without sin p. 229 411. She was a Widow when Christ died p. 268. She was very poor in her Husbands days near a kin to the Wife of Cleopas p. 541. She was reprehended by Jesus p. 542. She was taken away by Martyrdom 743 Massorites their business were to secure the Texts of the Old Testament from corruption which they have done quite beyond the quarrels of a daring Papist 999 Master of a Family being baptized his Children were baptized with him 277 Matthew the Apostle called Levi was the Son of Alpheus or Cleopas he had three Brethren that were Apostles as well as he p. 660. Mathew writ not his Gospel in Hebrew as some suppose because Hebrew at that time was only understood by Learned Men. The Greek then being the Vulgar Tongue p. 330 331 419. He writ it chiefly for the Jews as Luke writ his for the Gentiles 471 Meah what sort of coyn 1096. * Measures Jewish an Homer or Cor or Corus or Lethech Bath and Ephah Seah Hin Log Omer Kab p. 545 546. The quantities or contents of all these Measures p. 546 547. Roman measures two of them Page 545 546 Metreta what kind of measure 545 to 547 Meat offerings were of twelve sorts p. 938. For the making and managing of these six general Rules 939 c. Meats and Circumcision made the difference between Jew and Gentile these being removed let the Gentiles into the Church 842 Messias proved to be God and Jesus to be the Messias p. 331. The Messias was to be blessed with six blessings p. 399 Marg. The word Messias ever signifies Christ and is so used abundantly among the Hebrew Authors p. 530. That Christ was the Messias he easily convinced the mind by telling of secret Things p. 535 He could do nothing but as delegated and assisted by the Father as the Son of God he hath all power in himself as Messias he hath all power put into his hand by the Father p. 672. Christ shews that he was the Messias and what Work and Authority belonged to him 679 680 Methusalah the reason of his Name and Age. 6 Micah who and how he Prophesied 100 Michaels contending with the Devil what 338 Midnight was a period of time so distinct among the Jews that what was done then was looked upon as done the day before 643 644 Midwives the Words of the Hebrew Midwives were not a lye but a glorious Confession of their Faith 700 Millinaries they concur with the Jews Articles against their Opinion 738 Ministers all the hundred and twenty Ministers are dispersed preaching c. only the twelve tarry at Jerusalem to comfort and cherish the Church there p. 280. Those Ministers whom the Apostles first ordained were only fitted for their Office by the Holy Ghost with Tongues and Prophesying p. 357. But after them the Writings of the Gospel being finished Ministers were by study to be fitted for their Ministry p. 357. So were the Priests and Levites accomplished they be the standing Ministers of the Jews Prophets and inspired Men being only occasional Teachers but those the constant for Prophesie was sometimes long wanting as under the second Temple 357 Ministry in a Mount near Capernaum Christ ordaineth a Ministry for the Church of the Gospel p. 223. The number that entred into it and three ends of their appointment p. 223. Ministry of Christ had in it six parts 617 to 619 Minstrels used to play in a mournful tone over the Dead 232 Miracles four or five continued Miracles attended Israel in the Wilderness and yet they repined p. 35. The Jews supposed that a Man of extraordinary holiness might do Miracles p. 277. Miracles of Christ why he permitted them not to be discovered at Capernaum p. 232. Why not in
to consider in the second place it is not at all to be doubted but he Baptized in the name of the Messias now ready to come and it may be gathered from his words and from his story As yet he knew not that Jesus of Nazareth was the Messias which he confesseth himself John I. 31. yet he knew well enough that the Messias was coming therefore he Baptised those that came to him in his name instructing them in the Doctrine of the Gospel concerning faith in the Messias and repentance that they might be the readier to receive the Messias when he should manifest himself Consider well Malâ—c III. 1. Luke I. 17. John I. 7 31. c. The Apostles baptizing the Jews baptized them in the name of Jesus because Jesus of Nazareth had now been revealed for the Messias and that they did when it had been before commanded them by Christ baptize all Nations in the Name of the Father and of the Son and of the Holy Ghost So you must understand that which is spoken Joh. III. 23. IV. 2. concerning the Disciples of Christ baptizing namely that they baptized in the Name of Jesus that thence it might be known that Jesus of Nazareth was the Messias in the Name of whom suddenly to come John had baptized That of St. Peter is plain Act. II. 38. Be baptized every one of you in the Name of Jesus Christ and that Act. VIII 16. They were baptized in the Name of Jesus But the Apostles baptized the Gentiles according to the precept of our Lord in the Name of the Father and of the Son and of the Holy Ghost Matth. XXVIII 19. For since it was very much controverted among the Jews about the true Messias and that unbelieving Nation denied stifly and without ceasing that Jesus of Nazareth was He under which virulent Spirit they labour even to this day it was not without cause yea nor without necessity that they baptized in the Name of Jesus that by that seal might be confirmed this most principal truth in the Gospel and that those that were baptized might profess it That Jesus of Nazareth was the true Messias But among the Gentiles the controversie was not concerning the true Messias but concerning the true God among them therefore it was needful that baptism should be conferred in the Name of the true God Father Son and Holy Spirit We suppose therefore that men women and children came to John's baptism according to the manner of the Nation in the reception of Proselytes Namely that they standing in Jordan were taught by John that they were baptized into the Name of the Messias that was now immediately to come and into the profession of the Doctrine of the Gospel concerning Faith and Repentance that they plunged themselves into the River and so came out And that which is said of them that they were baptized by him confessing their sins is to be understood according to the tenor of the Baptists preaching not that they did this man by man or by some auricular confession made to John or by openly declaring some particular sins but when the Doctrine of John exhorted them to Repentance and to Faith in the Messias they renounced and disowned the Doctrine and Opinion of Justification by their works wherewith they had been before time leavened and acknowledged and confessed themselves sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Iordan John could not baptize in any part of Jordan so it were within the bounds of Judea which the Evangelists assert which had not been dried up and had afforded a passage to the Israelites when they came out of Egypt and were now entring into the promised land VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And seeing many of the Pharisees and Sadducees § Some few remarks concerning the Pharisees and Sadducees TO attempt a history of the Pharisees and Sadducees after so many very Learned Men who have treated of their original manners and institutions would be next to madness We will briefly touch at a few things and those perhaps less obvious I. That the Pharisees do not derive their name as some would have it from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to expound is sufficiently evinced by this that there were Women Pharisees as well as Men. c c c c c c Sâ—taâ— chap 3. hal 4. R. Joshua saith A religious man foolish a wicked man crafty A woman Pharisee And the dashing of the Pharisees against the stones destroy the World Those things are worth observing which are spoke by the Babylonian Gemarists on that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A woman Pharisee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins teach A praying Maid A gadding Widdow And a Boy whose months are not fulfilled these corrupt the World But R. Jochanan saith We learn the shunning of sin from a Maid and the receiving of a reward from a Widdow The shunning of sin from a Maid for R. Jochanan heard a certain Maid prostrate on her face thus praying Eternal Lord thou hast created Paradice thou hast created Hell also thou hast created the Righteous and thou hast created the Wicked Let it be thy good pleasure that I be not a Scandal to men The receiving of a reward from a Widow for there was a certain Widow who when there were Synagogues nearer every where she always sorted to the School of R. Jochanan to pray to whom R. Jochanan said O my daughter are there not Synagogues at hand round about you But she answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will there not be a reward for my steps or for my journy hither for the Tradition saith These destroy the World as Joanna the daughter of Retib 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one Gloss is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Maid given to prayer or a Maid of many prayers By another it is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Maid given to fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Losing her Virginity by fasting A gadding Widow they call her who always goes about from place to place to visit her neighbours they are the words of the Gloss. And these corrupt the World because they are no other but bands and sorceresses and yet they pretend sanctity Joanna the daughter of Retib the Gloss also being witness was a certain sorceress Widdow who when the time of any child birth drew near shut up the womb of the child bearing woman with Magic arts that she could not be delivered And when the poor woman had endured long and great torments she would say I will go and pray for you perhaps my prayers will be heard when she was gone she would dissolve the enchantments and presently the infant would be born On a certain day as a hired man wrought in her house she being gone to a womans labour he heard the charms tinkling in a pan and taking off the cover the charms presently come out and strait the infant is born and hence it was known
the other side of Amana Many Nations were united into one Language that is the old Syriac namely the Chaldeans the Mesopotamians the Assyrians the Syrians Of these some were the sons of Sem and some of Cham. Though all had the same Language it is no wonder if all had not the same letters The Assyrians and Israelites refer their original to Sem these had the Assyrian writing the sons of Cham that inhabited beyond Euphrates had another perhaps that which is now called by us the Samaritane which it may be the sons of Cham the Canaanites used III. That the Law was given by Moses in Assyrian letters is the opinion as you see of some Talmudists and that indeed the sounder by much For to think that the Divine Law was writ in characters proper to the cursed seed of Cham it agreeable neither to the dignity of the Law nor indeed to reason it self They that assert the Mother writing was Assyrian do indeed confess that the characters of the Law were changed but this was done by reason of the sin of the people and through negligence For when under the first Temple the Israelites degenerated into Canaanitish manners perhaps they used the letters of the Canaanites which were the same with those of the Inhabitants beyond Euphrates These words of theirs put the matter out of doubt The Law was given to Israel in the Assyrian writing in the days of Moses but when they sinned under the first Temple and contemned the Law it was changed into breaking to them Therefore according to these mens opinion the Assyrian writing was the Original of the Law and endured and obtained unto the degenerate age under the first Temple Then they think it was changed into the writing used beyond Euphrates or the Samaritane or if you will the Canaanitish if so be these were not one and the same but by Ezra it was at last restored into the original Assyrian Truly I wonder that Learned Men should attribute so much to this tradition for whence else they have received their Opinion I do not understand that they should think that the primitive writing of the Law was in Samaritane seeing that which the Gemarists assert concerning the changing of the characters rests upon so brittle and tottering a foundation that it is much more probable that there was no change at all but that the Law was first writ in Assyrian by Moses and in the Assyrian also by Ezra because the change cannot be built and established upon stronger arguments A second question might follow concerning Keri and Chethib and a suspicion might also arise that the Text of the Law was not preserved perfect to one Jot and one Tittle when so many various readings do so frequently occur Concerning this business we will offer these few things only that so we may return to our task 1. These things are delivered by Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q q q q Hieros Taâ—nitâ— fol. 68. 1. They found three books in the Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meoni The book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaatuti and the book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hi. In one they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The eternal God is thy refuge but in the two other they found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. XXXIII 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They approved or confirmed those two but rejected that one In one they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in two it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he sent young men of the children of Israel Exod. XXIV 5. Those two they confirmed but that one they rejected In one they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She was nine but in the two was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She was eleven those two they confirmed and that one they rejected I do much suspect that these three books laid up in the Court answered to the threefold Congregation of the Jews namely in Judea Babylon and Egypt whence these copies might be particularly taken For however that Nation was scattered abroad almost throughout the whole World yet by number and companies scarcely to be numbred it more plentifully encreased in these three Countries than any where else In Judea by those that returned from Babylon in Babylon by those that returned not and in Egypt by the Temple of Onias The two Copies that agreed I judge to be out of Judea and Babylon that that differed to be out of Egypt and this last I suspect by this that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaatuti smells of the seventy Interpreters whom the Jews of Egypt might be judged by the very sake of the place to favour more than any elsewhere r r r r r r Massecheth Sopherim cap. 1 art 8. For it is asserted by the Jewish Writers that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was one of those changes which the Septuagint brought into the sacred Text. II. It is therefore very probable that the Keri and Chethib was compacted from the comparing of the two Copies of the greatest authority that is the Jewish and the Babylonian which when they differed from one another in so many places in certain little dashes of writing but little or nothing at all as to the sense by very sound counsil they provided that both should be reserved so that both Copies might have their worth preserved and the sacred Text its purity and fulness whilst not one jot nor one tittle of it perished VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye have heard THAT is ye have received it by Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s s s s s s Sanhedr cap. 11. hal 1. If they havâ— heard that is learned by tradition they speak to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They learned by hearing that is by Tradition a saying very frequent in Maimonides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it was said by them of old time That is It is an old Tradition For the particular passages of the Law which are here cited by our Saviour are not produced as the bare words of Moses but as cloathed in the Glosses of the Scribes which most plainly appears above the rest vers 43. and sufficiently in this first allegation where those words Whosoever shall kill shall be guilty of the judgment do hold out the false paint of Tradition and as we observe in the following verses such as misrepresents the Law and makes it of none effect If it be asked why Christ makes mention of those of old time It may be answered that the memory of the antienter Fathers of the Traditions was venerable among the people Reverend was the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the first good men and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first wise men Therefore Christ chose to confute their Doctrines and Glosses that he might more clearly prove the vanity of Traditions when he reproved their most famous men But the sense which
shall say when their disease did first invade him write a Bill of Divorce for my wife c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l â—ittin cap. 7 Hal. 1. If any whom Kordicus vexeth say Write a Bill of Divorce for my wife c. Kordicus say the Glossers is a Demon which rules over those that drink too much new Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is Kordicus Samuel saith When new Wine out of the press hath caught any one m m m m m m Gemar Bab. which see Rambam upon the place hath these words Kordicus is a disease generated from the repletion of the Vessels of the Brain whereby the understanding is confounded and it is a kind of Falling-sickness Behold the same a Demon and a disease to which the Gemarists applied Exorcisms and a Diet. See n n n n n n Fol. 67. 2. Bab. Gittin o o o o o o Aruch In Shibta Shibta is an evil Spirit who taking hold on the necks of infants dries up and contracts their nerves p p p p p p Bab. Berac fol. 51. 2. He that drinks up double cups 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is punished by the Devil From this Vulgar opinion of the Nation namely That Devils are the Authors of such kind of diseases one Evangelist brings in the Father of this child saying of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is lunatick another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath a spirit He had been dumb and deaf from his birth to that misery was added a phrensie or a Lycanthropy which kind of disease it was not unusual with the Nation to attribute to the Devil and here in truth a Devil was present VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. O faithless and perverse generation c. THE edge of these words is levelled especially against the Scribes See Mark IX 14. and yet the Disciples escaped not altogether untouched Christ and his three prime Disciples being absent this child is brought to the rest to be healed they cannot heal him partly because the Devil was really in him partly because this evil had adhered to him from his very birth Upon this the Scribes insult and scoff at them and their Master A faithless and perverse generation which is neither overcome by Miracles when they are done and vilifie when they are not done The faith of the Disciples vers 20. wavered by the plain difficulty of the thing which seemed impossible to be overcome when so many evils were digested into one deafness dumbness phrensie and possession of the Devil and all these from the cradle VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Faith as a grain of mustard seed c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a seed of Mustard or As a drop of Mustard in Talmudick Language See Chap. XIII vers 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ye shall say to this mountain c. See what we note at Chap. XXI vers 21. VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This kind goeth not out but by prayer and fasting IT is not much unlike this which is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q q q q Bab. Taanith fol. 22. 2. By reason of an evil spirit a singular or religious man may afflict himself with fastings VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that receive the Didrachma tribute-money TWO things perswade me that this is to be understood of the Half Shekel to be yearly paid into the Treasury of the Temple 1. The word it self whereby this tribute is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning this thus Josephus writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * * * * * De bell lib. 7. cap. 27. He laid a tax upon all the Jews wheresoever they were namely two Drachmes commanding every one of what ever age to bring it into the Capitol as before they had paid it into the Temple at Jerusalem And Dion Cassius of the same thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. r r r r r r Lib. 66. He commanded all to bring the Didrachm yearly to Jupiter Capitolinus The Seventy Interpreters indeed upon Exod. XXX 13. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Half a didrachm but adding this moreover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is according to the holy didrachm Be it so the whole Shekel was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy didrachm then let the half shekel be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The common didrachm However the thing is he that paid the half Shekel in the vulgar dialect was called He that paid the Shekels and that which is here said by Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that receive the Didrachm the Talmudists express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that demand or collect the Shekels The Targumists render that place Exod. XXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The half of the Shekel the reason of which see if you please in * * * * * * Shekal cap. 1. Maimonides The Shekel saith he concerning which the Law speaks did weigh three hundred and twenty grains of barley but the wise men sometime added to that weight and made it to be of the same value with the money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Selah under the second Temple that is three hundred eighty four midling grains of barley See the place and the Gloss. 2. The answer of Christ sufficiently argues that the discourse is concerning this Tax when he saith He is the son of that King for whose use that Tribute was demanded for from thence were bought the dayly and additional sacrifices and their drink offerings the sheaf the two loaves Levit. XXIII 17. the Shew bread all the sacrifices of the Congregation the red Cow the scape Goat and the crimson Tongue which was between his horns s s s s s s Shekal cap. 4 Hal 1. 2. c. But here this Objection occurs which is not so easie to answer t t t t t t Shekal cap. 1. Hal. 3. The time of the payment of the half Shekel was about the feast of the Passover but now that time was far gone and the feast of Tabernacles at hand It may be answered 1. That Matthew who recites this Story observed not the course and order of time which was not unusual with him as being he among all the Evangelists that most disjoynts the times of the Stories But let it be granted that the order of the History in him is right and proper here It is answered 2. Either Christ was scarcely present at the Passover last past or if he were present by reason of the danger he was in by the snares of the Jews he could not perform this payment in that manner as it ought to have been Consider those words which John speaks of the Passover last past Chap. VI. 4. The Passover a feast of the Jews was near and Chap. VII 1.
z Berac sol 5 4 The righteous even in death are said to live and the wicked even in life are said to be dead But how is it proved that the wicked even in life are said to be dead From that place where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have no delight in the death of the dead Is he already dead that is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dead And whence is it proved that the righteous even in death are said to live From that passage And he said to him this is the land concerning which I sware to Abraham to Isaac and to Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saith to him Go and tell the Fathers whatsoever I promised to you I have performed to your children The opinion of the Babylonians is the same a a a a a a Berac sol 18. 1 The living know that they shall dye They are righteous who in their death are said to live as it is said And Benaiah the son of Jehojada the son of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— living man c. And a little after The dead knew nothing They are the wicked who even in their life are called Dead as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou dead wicked Prince of Israel The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly rendred Profane in this place they render it also in a sense very usual namely for one wounded or dead b b b b b b Ibid. col 2. There are further divers stories alledged by which they prove that the dead so far live that they understand many things which are done here and that some have spoke after death c. CHAP. XXIII VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In Moses seat c. THIS is to be understood rather of the Legislative seat or chair than of the merely Doctrinal and Christ here asserts the authority of the Magistrate and perswadeth to obey him in lawful things Concerning the Chairs of the Sanhedrin there is mention made in Bab. Succah c c c c c c Fol. â—1 2. There were at Alexandria seventy one golden chairs according to the number of the seventy one Elders of the great Council Concerning the authority of Moses and his Vicegerent in the Council there is also mention in Sanhedrim d d d d d d Chap. 1. hal 6 The great Council consisted of seventy one Elders But whence was this number derived From that place where it is said Chuse me out seventy men of the Elders of Israel And Moses was President over them Behold seventy one What is here observed by Galatinus from the signification of the Aorist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sat iâ— too light and aery He saith They sat saith he and not They sit that he might plainly demonstrate that their power was then ceased e e e e e e Chap. 6. Book 4. But if we would be so curious to gather any thing from this Aorist we might very well transfer it to this sense rather The Scribes and Pharises the worst of men have long usurped Moses seat nevertheless we ought to obey them because by the dispensation of the Divine Providence they bear the chief Magistracy Concerning their authority thus Maimonides f f f f f f In Mamrim cap. 1. The great Council of Jerusalem was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g See 1 Tim. III. 15. The Pillar and Ground The ground of the traditional Law and the pillar of Doctrine whence proceeded statutes and judgments for all Israel And concerning them the Law asserts this very thing saying h h h h h h Deut. XVII 11. According to the Sentence of the Law which they shall teach thee Whosoever therefore believes Moses our Master and his Law is bound to relie upon them for the things of the Law Christ teacheth that they were not to be esteemed as Oracles but as Magistrates VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heavy burdens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Talmudick Language Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A heavy Prohibition i i i i i i Jerus Roshbashanaâ— fol. 56. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Maim in Mamr chap. 1. Let him follow him that imposeth heavy things There are reckoned up four and twenty things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the weighty things of the School of Hillel and the light things of that of Shammai l l l l l l Jerus Jom Tobh fol. 60. 2. Sotah f. 19. 2 R. Joshua saith m m m m m m Ibid. chap. 3 hal 4. A foolish religious man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A crafty wicked man a shee-Pharisee and the voluntary dashing of the Pharisees destroy the world It is disputed by the Gemarists who is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crafty wicked man and it is answer'd by some He that prescribes light things to himself and heavy to others VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They make broad their Phylacteries THESE four places of the Law Exod. XIII ver 3 4 5 6 7 8 9 10. Exod. XIII ver 11 12 13 14 15 16. Deut. VI. ver 5 6 7 8 9. Deut. XI ver 13 14 15 16 17 18 19 20 21. Being writ upon two Parchment-Labels which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tephillin were carried about with them constantly with great devotion being fastned to their forehead and their left arm To the forehead in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n n n n n n Bab. Taanith fol. 16. 1. in the Gloss. where the pulse of an Infants brain is This of the forehead was most conspicuous and made broad hence came that Let no body pass by the Synagogue while prayers are saying there But if he hath Rhylacteries upon his head he may pass by because they show that he is studious of the Law o o o o o o Maimon on Tephilla Chap. 8. It is not lawful to walk through burying places with Phylacteries on ones head and the book of the Law hanging at ones arm * * * * * * Bab. Berac fol. 18. 1. They are called in Greek Phylacteries that is Observatories because they were to put them in mind of the Law and perhaps they were also called Preservatories because they were supposed to have some vertue in them to drive away Devils It is necessary that the Phylacteries should be repeated at home anights 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drive away Devils p p p p p p Jerus Berac fol. 2. 4. Pisk in Berac Chap. 1. art 6. Rabben Asher ibid. Chap. 1. Col. 1. Concerning the curious writing of the Phylacteries see Maimon on Tephillin q q q q q q Chap. 1. 2. Concerning their strings marked with certain small letters See
all came to pass c. a a a a a a Jerusal Maasar Sheâ—â— fol 5â— 2. 3. You have R. Joses ben Chelpatha R. Ismael ben R. Joses R. Lazar and R. Akiba interpreting divers dreams and many coming to them for interpretation of their dreams Nay you see there the Disciples of R. Lazar in his absence practising this art See there also many stories about this business which it would be too much here to transcribe II. There were hardly any people in the whole World that more used or were more fond of Amulets Charms Mutterings Exorcisms and all kinds of Enchantments We might here produce innumerable examples a handful shall serve us out of the harvest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Shabb. chap. 6. hal 6. Let not any one go abroad with his amulet on the Sabbath day unless that amulet be prescribed by an approved Physitian or unless it be an approved amulet See the Gemara Now these Amulets were either little roots hung about the necks of sick persons or what was more common bits of paper with words writ on them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they supposed that diseases were either driven away or cured which they were all the week but were forbid to wear on the Sabbath unless with a Caution c c c c c c Jerus iâ—id fol. 8. 2. They do not say a charm over a wound on the Sabbath That also which is said over a Mandrake is forbid on the Sabbath If any one say Come and say this versicle over my Son or lay the Book of the Law upon him to make him sleep it is forbid that is on the Sabbath but on other days is usual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They used to say the Psalm of meetings that is against unlucky meetings at Jerusalem R. Judan saith Sometimes after such a meeting and sometimes when no such meeting had happned But what is the Psalm of meetings The third Psalm Lord how are my foes encreased even all the Psalm and the ninety first Psalm He that dwelleth in the secret place of the Most High to the ninth verse * * * * * * Ibid. col 3. There is a discourse of many things which they used to carry about with them as remedies against certain ails and of mutterings over wounds and there you may see that while they avoid the inchantments of the Amorites they have and allow their own d d d d d d Bab. Joma fol. 84. 1. You have the form of an inchantment against a mad Dog And e e e e e e Avodah Zarah fol. 12. 2. the form of inchantment against the Devil of blindness f f f f f f Hieros Schab fol. 13. 4. Avod Zarah fol. 40. 4. You have mutterings and enchantments even in the Name of Jesus See also the Bab. Sanhedr g g g g g g Fol. 101. 1. concerning these kind of mutterings III. So skilful were they in conjurings enchantments and sorceries that they wrought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great signs many villanies and more wonders We pass by those things which the sacred story relates of Simon Magus Elymas the sons of Sceva c. and Josephus of others We will only produce examples out of the Talmud a few out of many You will wonder in the entrance at these two things in order to the speaking of their magical exploits and thence you will conjecture at the very common practise of these evil arts among that people 1. That the Senior who is chosen into the Council ought to be skilled in the arts of Astrologers Juglers Diviners Sorcerers c. that he may be able to Judge of those who are guilty of the same i i i i i i Maimon Sanheâ—r Chap. 2. 2. The Masters tell us that a certain chamber was built by a Magician in the Temple it self k k k k k k Gloss. on Middoth Chap. 5. hal 3. The chamber of Happarva was built by a certain Magician whose name was Parvah by art Magick l l l l l l Hieros Sanhedr fol. 18. 3. Four and twenty of the School Rabbi intercalating the year at Lydda were killed by an evil eye that is with sorceries m m m m m m Ibid. f. 25. 4 R. Joshua outdoes a Magician in Magick and drowns him in the Sea In Bab. Taanith n n n n n n Fol. 24. several miracles are related that the Rabbins had wrought o o o o o o Hieros Sanhedr fol. 23. 3 Bab. Sanhedr fol. 44. 2. Elsewhere there is a story told of eighty women sorceresses at Ascalon who were hanged in one day by Simeon ben Shetah and the women of Israel saith the Gloss had generally fallen to the practise of Sorceries as we have mentioned before It is related of abundance of Rabbies that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skilful in working miracles thus Abba Chelchia and r r r r r r Juchas f. 20. 1 Chanin and s s s s s s Id. fol. 56. 2. R. Chanina ben Dusa of which R. Chanina ben Dusa there is almost an infinite number of stories concerning the miracles he wrought which savour enough and too much of Magick * * * * * * See Bab. Berac f. 33. 34. And that we may not be tedious in producing examples what can we say of the fasting-Rabbies causing it to rain in effect when they pleased of which there are abundaance of stories in Taanith What can we say of the Bath kol very frequently applauding the Rabbins out of Heaven of which we have spoke before What can we say of the death or plagues foretold by the Rabbins to befal this or that man Which came to pass just according as they were foretold I rather suspect some Magick art in most of these than fiction in all IV. False Christs broke out and appeared in publick with their witchcrafts so much the frequenter and more impudent as the City and people drew nearer to its ruine because the people believed the Messias should be manifested before the destruction of the City and each of them pretended to be the Messias by these signs From the words of Isaiah t t t t t t Chap. LXVI 7. Before her pain came she was delivered of a man child the Doctors concluded That the Messias should be manifested before the destruction of the City Thus the Chaldee Paraphrast upon the place She shall be saved before her utmost extremity and her King shall be revealed before her pains of child-birth Mark that also u u u u u u Bab. Joma fol. 10. 1. The son of David will not come till the wicked Empire of the Romans shall have spread it self over all the World nine months as it is said Therefore will he give them up until the time that she which
by the forsaking of those rites partly by the bringing in of different manners and observances a Christian might be distinguished from a Jew The Law was not more solicitous to mark out and separate a Jew from an Heathen by Circumcision than the Gospel hath been that by the same Circumcision a christian should not Judaize And the same care it hath deservedly taken about the Sabbath For since the Jews among other marks of distinction were made of a different colour as it were from all nations by their keeping the Sabbath It was necessary that by the bringing in of another Sabbath since of necessity a Sabbath must be kept up that Christians might be of a different colour from the Jews VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Hail IN the vulgar Dialect of the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t Hieros Taaniâ—â— fol. 64. 2. The Rabbins saw a certain holy man of Caphar Immi and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All hail u u u u u u Ib. Sheviith â— 35. 2. 36. 1 How do they salute an Israelite All hail uu uu uu uu uu uu Id. Gittin fol. 47. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They held him by the feet This seems to have been done to kiss his feet So 2 Kings IV. 27. For this was not unusual As R. Janni and R. Jonathan were sitting together a certain man came and kissed the feet of R. Jonathan x x x x x x Hieros Kiddâ—shin â— 61. 3. Compare the Evangelists here and you will find that this was done by Mary Magdalen only who formerly had kissed Christs feet and who had gone twice to the Sepulchre however Matthew makes mention but of once going The story in short is thus to be laid together At the first dawning of the morning Christ arose a great earthquake hapning at that time About the same time Magdalen and the other women left their houses to go to the Sepulchre While they met together and made all things ready and took their journey to the Tomb the Sun was up When they were come they are informed by the Angels of his resurrection and sent back to the Disciples The matter being told to the Disciples Peter and John run to the Sepulchre Magdalen also followed after them They having seen the signs of the resurrection return to their company but she stayes there Being ready to return back Christ appears to her taking him for the Gardiner As soon as she knew him she worships him and embracing his feet kisseth them and this is the history before us which Matthew relates in the plural number running it over briefly and compendiously according to his manner VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Go ye therefore and teach all nations baptizing them c. I. THE enclosure is now thrown down whereby the Apostles were kept in from preaching the Gospel to all the Gentiles Matth. X. 5. For first The Jews had now lost their priviledge nor were they hence forward to be counted a peculiar people nay they were now become Lo-ammi They had exceeded the Heathens in singing they had slighted trampled upon and crucified the Creator himself appearing visibly before their eyes in humane flesh while the Heathens had only conceived amiss of the Creator whom they neither had seen nor could see and thereby fallen to worship the creature Secondly Christ had now by his blood paid a price for the Heathens also Thirdly he had overcome Satan who held them captive Fourthly he had taken away the wall of Partition And fifthly had exhibited an infinite righteousness II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is make Disciples Bring them in by baptism that they may be taught They are very much out who from these words cry down Infant-baptism and assert that it is necessary for those that are to be baptized to be taught before they are baptized 1. Observe the words here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Disciples and then after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching in the twentieth verse 2. Among the Jews and also with us and in all nations those are made Disciples that they may be taught * * * * * * Bab. Schab fol. 31. 1. A certain Heathen came to the great Hillel and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make me a Proselyte that thou maist teach me He was first to be Proselyted and then to be taught Thus first make them Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by baptism and then Teach them to observe all things c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptizing There are divers ends of Baptism 1. According to the nature of a Sacrament it visibly teacheth invisible things that is the washing of us from all our pollutions by the blood of Christ and by the cleansing of grace Ezek. XXXVI 25. 2. According to the nature of a Sacrament it is a Seal of divine truth So circumsion is called Rom. IV. 11. And he received the sign of Circumcision the Seal of the righteousness of Faith c. So the Jews when they circumcised their children gave this very title to circumcision The words used when a child was circumcised you have in their Talmâ—d y y y y y y Hieros Berac fol. 13. 1. Among other things he who is to bless the action saith thus Blessed be he who sanctified him that was beloved from the womb and set a sign in his flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sealed his children with the sign of the holy Covenant c. But in what sense are Sacraments to be called Seals Not that they seal or confirm to the receiver his righteousness but that they seal the divine truth of the covenant and promise Thus the Apostle calls Circumcision the Seal of the righteousness of Faith that is it is the Seal of this truth and doctrine that Justification is by Faith which justice Abraham had when he was yet uncircumcised And that is the way whereby Sacraments confirm Faith namely because they do doctrinally exhibite the invisible things of the Covenant and like Seals do by divine appoyntment sign the doctrine and truth of the Covenant 3. According to the nature of a Sacrament it obligeth the receivers to the terms of the Covenant for as the Covenant it self is of mutual obligation between God and man So the Sacraments the Seals of the Covenant are of like obligation 4. According to its nature it is an introductory into the visible Church And 5. it is a distinguishing sign between a Christian and no Christian namely between those who acknowledg and profess Christ and Jews Turks and Pagans who do not acknowledg him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciple all nations baptizing When they are under baptism they are no longer under Heathenism and this Sacrament puts a difference between those who are under the discipleship of Christ and those who are not 6. Baptism also brings its priviledge along with it while it
value upon the thing above all the gifts of them that offered CHAP. XIII VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the Mount of Olives over against the Temple THE a a a a a a Middoth cap. 1. hal 3. East gate of the Court of the Gentiles had the Metropolis Shushan painted on it And through this gate the High Priest went out to burn the red Cow And b b b b b b Cap. 2. hal 4. All the Walls of that Court were high except the East Wall because the Priest when he burnt the red Cow stood upon the top of Mount Olivet and took his aim and looked upon the gate of the Temple in that time when he sprinkled the blood And c c c c c c Parah cap. 3 hal 9. The Priest stood with his face turned Westward kills the Cow with his right hand and receives the blood with the lest but sprinkleth it with his right and that seven times directly towards the holy of Holies It is true indeed from any Tract of Olivet the Temple might be well seen but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against if it doth not direct to this very place yet some place certainly in the same line and it cannot but recal to our mind that action of the High Priest VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not troubled THINK here how the Traditions of the Scribes affrighted the Nation with the Report of Gog and Magog immediately to go before the coming of Messiah d d d d d d Beresh Rabb §. 41. R. Eliezer ben Abina saith When you see Kingdoms disturbing one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then expect the footsteps of the Messiah And know that this is true from hence that so it was in the days of Abraham for Kingdoms disturbed one another and then came redemption to Abraham And elsewhere e e e e e e Bab. Sanhedr fol. 95. 2. So they came against Abraham and so they shall come with Gog and Magog And again f f f f f f Ibid. fol. 97. 1 The Rabbins deliver In the first year of that week of years that the Son of David is to come shall that be fulfilled I will rain upon one City but I will not rain upon another Amos IV. The second year The Arrows of famine shall be sent forth The third The famine shall be grievous and men and women and children holy men and men of good works shall dye And there shall be a forgetfulness of the Law among those that learn it The fourth year Fulness and not fulness The fifth year Great fulness for they shall eat and drink and rejoyce and the Law shall return to its Scholars The sixth year Voices The Gloss is A fame shall be spread that the Son of David comes or they shall sound with the trumpet The seventh year Wars and in the going out of that seventh year the Son of David shall come VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the beginnings of sorrows ESâ—i LXVI 7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Before she travailed she brought forth before the labour of pains came she was delivered and brought forth a male Who hath heard such a thing c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Does the earth bring forth in one day or is a Nation also brought forth at once For Sion was in travail and brought forth her sons The Prophet here says two things I. That Christ should be born before the destruction of Jerusalem The Jews themselves collect and acknowledge this out of this Prophesie g g g g g g Hieron a 〈◊〉 side lib. 1. contra Iudâ—os cap. 2. It is in the Great Genesis a very antient book thus R. Samuel bar Nahaman said Whence prove you that in the day when the desâ—ruction of the Temple was Messias was born He answered From this that is said in the last Chapter of Esaiah Before she travailed she brought forth before her bringing forth shall come she brought forth a male child In the same hour that the destruction of the Temple was Israel cryed out as though she were bringing forth And Jonathan in the Châ—ldee translation said Before her trouble came she was saved and before pains of child-birth came upon her Messiah was revealed In the Chaldee it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A King shall manifest himself In like manner in the same Book R. Samuel bar Nahaman said It happened that Elias went by the way in the day wherein the Destruction of the Temple was and he heard a certain voice crying out and saying The holy Temple is destroyed Which when he heard he imagined how he could destroy the World but travailing forward he saw men plowing and sowing to whom he said God is angry with the World and will destroy his house and lead his children Captives to the Gentiles and do you labour for temporal Victuals And another voice was heard saying Let them work for the Saviour of Israel is born And Elias said where is he And the voice said In Bethlehem of Judah c. These words this Author speaks and these words they speak II. As it is not without good reason gathered that Christ shall be born before the destruction of the City from that clause Before she travailed she brought forth before her bringing forth came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pangs of travail she brought forth a male child so also from that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Is a Nation brought forth at once for Sion travailed and brought forth her children is gathered as well that the Gentiles were to be gathered and called to the faith before that destruction which our Saviour most plainly teacheth ver 10. But the Gospel must first be preached among all Nations For how the Gentiles which should believe are called the Children of Sion and the Children of the Church of Israel every where in the Prophets there is no need to shew for every one knows it In this sense is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangs or sorrows in this place to be understood and it agrees not only with the sense of the Prophet alledged but with a most common phrase and opinion in the Nation concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sorrows of the Messiah that is concerning the calamities which they expected would happen at the coming of the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Sanhedr fol. 98. 2. Ulla saith the Messias shall come but I shall not see him so also saith Rabba Messias shall come but I shall not see him That is he shall not be to be seen Abai saith to Rabba Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because of the sorrows of the Messias It is a Tradition His Disciples asked R. Eleazar What may a man do to be delivered from the sorrows of Messias Let him be conversant in the Law and in the works of mercy The Gloss
is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the terrors and the sorrows which shall be in his days i i i i i i Shâ—aâ— fol. 118. 1. He that feasts thrice on the Sabbath day shall be delivered from three miseries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the sorrows of Messiah from the judgment of Hell and from the War of Gog and Magog Where the Gloss is this From the sorrows of Messias For in that age wherein the Son of David shall come there will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accusation of the Scholars of the Wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes such pains as women in child birth endure VERS XXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But of that day and hour knoweth no man OF what day and hour That the discourse is of the day of the destruction of Jerusalem is so evident both by the Disciples question and by the whole thread of Christs discourse that it is a wonder any should understand these words of the day and hour of the last judgment Two things are demanded of our Saviour ver 4. The one is When shall these things be that one stone shall not be left upon another And the second is What shall be the sign of this consummation To the latter he answereth throughout the whole Chapter hitherto To the former in the present words He had said indeed in the verse before Heaven and Earth shall pass away c. not for resolution to the question propounded for there was no enquiry at all concerning the dissolution of Heaven and Earth but for confirmation of the truth of thing which he had related As though he had said ye ask when such an overthrow of the Temple shall happen when it shall be and what shall be the signs of it I answer These and those and the other signs shall go before it and these my words of the thing it self to come to pass and of the signs going before are firmer than Heaven and Earth it self But whereas ye enquire of the precise time that is not to be enquired after For of that day and hour knoweth no man We cannot but remember here that even among the Beholders of the destruction of the Temple there is a difference concerning the Day of the destruction that that day and hour was so little known before the event that even after the event they who saw the flames disagreed among themselves concerning the Day Josephus an eye witness saw the burning of the Temple and he ascribed it to the Tenth day of the month Aâ— or Louâ— For thus he l l l l l l De Bell. lib. 6. cap. 26. The Temple perished the tenth day of the month Lous or August a day fatal to the Temple as having been on that day consumed in flames by the King of Babylon Rabban Jochanan ben Zaccai saw the same conflagration and he together with the whole Jewish Nation ascribes it to the ninth day of that month not the tenth yet so that he saith If I had not lived in that age I had not judged it but to have happened on the tenth day For as the Gloss upon Maimonides m m m m m m In Taanith cap. 5. writes It was the evening when they set fire to it and the Temple burnt until sun-set the tenth day In the Jerusalem Talmud therefore Rabbi and R. Josua ben Levi fasted the ninth and tenth days See also the Tract Bab. Taanith n n n n n n Fol. 29. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither the Angels For o o o o o o Bab. Sanhedr fol. 99. 1. the day of Vengeance is in my heart and the year of my redeemed comâ—th Esai LXIII 4. What means The day of Vengeance is in my haert R. Jochanan saith I have revealed it to my heart to my members I have not revealed it R. Simeon ben Lachish saith I have revealed it to my heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to the ministring Angels I have not revealed it And Jalkut on that place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My heart reveals it not to my mouth to whom should my mouth reveal it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Neither the Angels nor the Messias For in that sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son is to be taken in this place and elsewhere very often As in that passage Joh. V. 19. The Son that is The Messias can do nothing of himself but what he sees the Father do ver 20. The Father loveth the Messias c. ver 26. He hath given to the Messias to have life in himself c. And that the word Son is to be rendred in this sense appears from verse 27. He hath given him authority also to execute judgment because he is the Son of man Observe that Because he is the Son of man I. It is one thing to understand the Son of God barely and abstractly for the second person in the Holy Trinity another to understand him for the Messias or that second person incarnate To say that the second Person in the Trinity knows not something is blasphemous to say so of the Messias is not so who nevertheless was the same with the second Person in the Trinity For although the second Person abstractly considered according to his mere Diety was co-equal with the Father co-omnipotent co-omniscient co-eternal with him c. Yet Messias who was God-man considered as Messias was a servant and a messenger of the Father and received commands and authority from the Father And those expressions The Son can do nothing of himself c. will not in the least serve the Arians turn if you take them in this sense which you must necessarily do Messias can do nothing of himself because he is a Servant and a Deputy II. We must distinguish between the execellencies and perfections of Christ which flowed from the Hypostatical union of the two natures and those which flowed from the donation and anoynting of the Holy Spirit From the Hypostatical Union of the Natures flowed the infinite dignity of his Person his impeccability his infinite self-sufficiency to perform the Law and to satisfie the divine justice From the anoynting of the Spirit flowed his Power of miracles his fore-knowledg of things to come and all kind of knowledg of Evangelic Mysteries Those rendred him a fit and perfect Redeemer these a fit and perfect Minister of the Gospel Now therefore the fore-knowledg of things to come of which the discourse here is is to be numbred among those things which flowed from the anoynting of the Holy Spirit and from immediate revelation not from the Hypostatic Union of the Natures So that those things which were revealed by Christ to his Church he had them from the revelation of the Spirit not from that Union Nor is it any derogation or detraction from the Dignity of his Person
probably at this time it bore the name of Nicopolis When I take notice that Chammath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Baths of Tiberias are commonly in the Greek rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and withal that our Emmaus was much celebrated for famous Waters I cannot forget the waters of Nephtoa or the Fountain of Etam from whence water was conveighed by Pipes into the Temple This was in the same quarter from Jerusalem with our Emmaus So that our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ammath a Channel of waters as well as the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammath the warm Baths But this I leave to the Reader 's judgment In memory of this place let us record a Story out of Sigeverts Chronicle in the Reigns of Theodosius and Valentinianus Hoc tempore in castello Judeae Emmaus c. At this time in a Garrison in Judea called Emmaus there was a perfect Child born From the Navel upward he was divided so that he had two Breasts and two Heads either of which had their proper senses belonging to them The one eat when the other did not the one slept when the other was awake Sometime they slept both together they plaid one with another they both wept and would strike one another They lived near two years and after one had died the other survived about four days If this two headed Child was the issue of a Jew then might that question be solved which is propounded Menacoth fol. 37. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one should have two heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on which of the Foreheads should the Phylacteries be bound No mean scruple indeed But let us have from the Glossator as considerable a Story Asmodeus produced from under the pavement before Solomon a Man with two heads He Marries a Wife and begot Children like himself with two heads and like his Wife with one When the Patrimony comes to be divided he that had two heads requires a double portion and the cause was brought before Solomon to be decided by him As to that Thamna or Timnath which Josephus in the place above quoted makes mention of it is disputed in Sotah fol. 17. 1. where Rabh asserts that there were two Timnaths one in Judea and the other that of Samson We all know of a third of that name Josua's Timnath viz. Timnath-Serah in Mount Ephraim where Josua was buried Jos. XXIV 30. Here give the Rabbins a little play and let them trifle by transposing the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheres and from thence ground a fiction that the image of the Sun was fixed upon the Sepulchre of Josua in remembrance of the Sun 's miraculous standing still by his word This is like them Nor indeed is that of a much better mould which the LXX add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There they put into the monument with him the stone-knives with which he circumcised the Children of Israel in Galgal when he brought them out of Egypt as the Lord had commanded them Were these think you in the Hebrew Text once and have they slipt out since Do they not rather savour of the Samaritan gloss or the Jewish tradition They recede from the Hebrew Text in the same Story but something more tolerably when they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the North-side of the Hill Gaash 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the North-side of the Hill Galaad where as far as I am able to judge they do not paraphrase ill though they do not render it to the Letter Let us consider that obscure passage which hath so much vext Interpreters in Jud. VII 3. Proclaim now in the ears of the people saying whosoever is fearful and afraid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him return early from Mount Gilead The place where this thing was acted was either in or very near the vale of Jezreel distant from Mount Gilead beyond Jordan twenty or thirty miles and therefore how could these Gideonites depart from Mount Gilead I am not ignorant what some do alledge toward the untying this knot viz. that it should be taken thus Whoever be of Mount Gilead let them return The Targumist to this sense Whosoever is fearful let him return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let choice be made out of Mount Gilead i. e. Let the Gileadites be chosen But whether his meaning was that the Gileadites should be chosen to remain because they are not afraid or be chosen to return because they were I shall not reckon it worth the while to enquire But may not Mount Gilead in this place be understood of the Hill Gaash It is certain the situation agrees well enough and perhaps there is no great difference in the name Whence that Mount Gilead beyond Jordan first had its name is not unknown namely from that heap of stones set up by Jacob for a witness of the Covenant betwixt him and Laban Gen. XXXI We read of something not unlike it set up by Josua near Shechem in testimony of the Covenant betwixt the people and God Jos. XXIV 26. Now therefore who can doubt but that Josua was buried near Shechem For when that place was particularly bequeathed and set out by Jacob for his Son Joseph who of the whole stock and lineage of Joseph could justlier inherit that part of the Country than Josua He was buried on the North-side of the Hill Gaash in his own ground Might not that Hill be also called Gilead upon the account of that Pillar of Witness that was built there a little from Sichem whence the foot of the Hill and the Hill it self beginning to rise if it were Northward which we suppose then it might very well reach not far from that place where this matter of Gideon was transacted For whereas the field wherein the Battel was was within the Tribe of Manasseh contiguous to Mount Ephraim and Gideon proclaims that whosoever were afraid should depart from Mount Gilead we can perhaps think of no proper sense wherein this Mount Gilead can be taken than that that part of Mount Ephraim was so called from the Pillar of Testimony placed on the South-side of it when the common name for it was the Hill Gaash HORAE Hebraicae Talmudicae OR HEBREW AND TALMUDICAL EXERCITATIONS upon the Evangelist St. LUKE CHAP. I. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Forasmuch as many have taken in hand c. WHEREAS it was several years after the Ascension of our Lord before the four Books of the Holy Gospel were committed to writing the Apostles the Seventy Disciples and other Ministers of the Word in the mean time every where dispersing the glad tydings no wonder if many pious and greedy Auditors had for their own memory sake and the good of others noted in their own private Table-books as much as they were capable of carrying from the Sermons
wide from the sense and meaning of Malachy as the Greek Interpreter who by a prodigious daringness in favour of the Jewish traditions have rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I send you Elijah the Tishbite III. If I mistake not Elias the Prophet is but twice mentioned I mean in those very terms throughout the whole Book of God once in this place in Malachy the other in 2 Chron. XXI 12. And in both those places I believe it is not meant Elijah the Tishbite in his own person but some one in the spirit and power of him That the words in Malachy should be so understood both the Angel and our Saviour teach us and it seems very proper to be so taken in that place in the Chronicles IV. That great prophet that lived in Ahab's days is called the Tishbite throughout the whole Story of him and not the Prophet Nor is he called the Prophet Luke IV. 25. where yet it is said Elizeus the Prophet Nor by St. James Chap. V. 17. for the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tishbi which is his Epithet sufficiently asserts his Prophetick Dignity when it denotes no other than a Converter Whence can we better derive the Etymology to which indeed the Prophet Malachy seems to have alluded Behold I send you Elijah the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall turn c. V. But be it so that he might be called Tishbite from the City Toshab as the Targum and other Rabbins would have it which yet is very far fetcht that very thing might evince that it is not he himself that is meant by Malachy but some other because he does not mention the Tishbite but a Prophet Elias that is a Prophet in the spirit of Elias So among the Talmudists any one skilled in signs and languages is called Mordecai viz. because he is like him who lived in the days of Ahasuerus Menacoth fol. 64. 2. and the Glosse ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To turn the hearts of the Fathers to the Children John came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the power of Elias not that power by which he wrought miracles for John wrought none Joh. X. 41. but in the power of Elias turning the hearts of men c. Elias turned many of the Children of Israel toward the Lord their God 1 Kings XVIII So did John who over and above turned the hearts of the Fathers toward their Children Which what it should mean is something dark and unintelligible You will hardly allow the Jewish gloss upon this place who do so greatly mistake about the person and who will allow nothing of good to be done by the Elias they expect but within the compass of Israel But are not the Gentiles to be converted They in the Prophets dialect are the Children of Zion of Jerusalem of the Jewish Church nothing more frequent And in this sense are the words of Malachy we are now handling to be understood Elias the Baptist will turn the hearts of the Jews toward the Gentiles and of the Gentiles toward the Jews This was indeed the great work of the Gospel to bring over the Jew and Gentile into mutual embraces through the acknowledgment of Christ. Which John most happily begun who came that all men through him might believe Joh. I. 7. Yea and the Roman Souldiers did believe as well as the Jews Luke III. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The disobedient to the wisdom of the just The Greek in Malachy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heart of a man toward his neighbour The words of the Prophet having been varied the Angel varies too but to a more proper sense For the Gentiles were not to be turned to the Jews as such or to the Religion of the Jews but to God in the wisdom of the just The Children to the Fathers The phrase Fathers according to the Jewish state at that time was of doubtful sound and had something of danger init for by that word generally at that time was meant nothing else but the Fathers of Traditions to whom God forbid any should be turned to those Fathers in the folly of Traditions but to God in the wisdom of the just VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I am an old man IF so old a man why then was he not sequestred from the service of the Temble by the Law of Superannuation Numb IV. 3. VIII 24 25. Hear what the Rabbins say in this case a a a a a a Chelin fol. 24. 1. There is something that is lawful in the Priests that is unlawful in the Levites and there is something lawful in the Levites that is unlawful in the Priests The Rabbins deliver that the Priests upon any blemish are unfit as for their years they are not unfit the Levites for their years may be unfit but by reason of blemish are not From that which is said that at the age of fifty years they shall cease waiting we learn that years may make the Levites unfit Perhaps the Priests also are made unfit through years And indeed does it not seem in equity that if the Levites whom a blemish doth not make unfit should yet be made unfit by superannuation should not much more the Priests be made unfit by superannuation when even a spot or blemish will make them unfit But the Text saith this is the Law of the Levites not this is the Law of the Priests The Rabbins deliver that what time a Priest comes to maturity till he grow old he is fit to minister and yet a spot or blemish makes him unfit The Levite from his thirtieth to his fiftieth year is fit for service but being superannuated he becomes unfit How must this be understood concerning the Levites To wit for that time wherein the Ark was in the Wilderness But at Shiloh and in the Temple they were not rendered unfit unless through the defect of their voice a a a a a a See Bemidbar rad 222. 3. VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They wondered that he tarried so long THere is something told of this kind of Simeon the just concerning whom we have made some mention already a a a a a a Hieros Joma fol. 43. 2. The High-Priest made a short prayer in the Holy place He would not be long in Prayer lest he should occasion any fear in the people There is a Story of one that tarried a long while at it and the people were ready to have entred in upon him They say it was Simeon the just They say unto him why didst thou tarry so long He answered them saying I have been praying for the Temple of your God that it be not destroyed They answered him again However it was not well for you to tarry so long VERS XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He beckoned unto them THere is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 62. they made signs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deaf and dumb man 〈◊〉
〈◊〉 Zephaniah the second Priest Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zephaniah the Sagan of the Priests Caiaphas therefore was the High-Priest and Annas the Sagan or Ruler of the Temple who for his independent dignity is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or High-Priest as well as Caiaphas and seems therefore to be named first because he was the others Father-in-law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Chetub fol. 88. 2. fol. 105. 1. There was a dissention between Hanan and the Sons of the chief Priests c. It was in a judicial cause about a Wife requiring her dower c. Where the scruple is who should these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these Chief Priests be Whether the Fathers and heads of the Courses or the High-Priest only and the Sagan It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Cap. 1. of the same Treatise hal 5. a Counsel of Priests which we have already spoken to at Matth. XXVI 3. Now the question is whether by the Sons of the chief Priests be meant the Sons of the Fathers of Courses or the Fathers of Courses themselves or the Sons of the High-Priest and the Sagan where the High-Priest in that Court was like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince in the Sanhedrin and the Sagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of the Sanhedrin k k k k k k Pesikta fol. 11. 4. Moses was made a Sagan to Aaron He put on his Garments and took them off viz. on the day of his Consecration And as he was his Sagan in life so he was in death too VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Every valley shall be filled THE Jews have a Tradition that some such thing was done by the cloud that led Israel in the Wilderness Instead of many instances take the Targumist upon Cant. II. 6. There was a cloud went before them three days journey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take down the hills and raise the valleyes It slew all fiery Serpents in the Wilderness and all Scorpions and found out for them a fit place to lodge in What the meaning of the Prophet in this passage was Christians well enough understand the Jews apply it to levelling and making the ways plain for Israel's return out of Captivity for this was the main thing they expected from the Messiah viz. to bring back the Captivity of Israel l l l l l l Beresh rabb fol. 110. 3. R. Chanan saith Israel shall have no need of the Doctrine of Messiah the King in time to come for it is said to him shall the Gentiles seek Isai. XI 10. but not Israel If so why then is Messiah to come and what is he to doe when he doth come He shall gather together the Captivity of Israel c. VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of these stones to raise up Children unto Abraham WE do not say the Baptist played with the sound of those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Banaia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abanaia He does certainly with great scorn deride the vain confidence and glorying of that Nation amongst whom nothing was more ready and usual in their mouths than to boast that they were the Children of Abraham when he tells them that they were such Children of Abraham that God could raise as good as they from those very stones VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath two Coats let him impart to him that hath none IT would be no sense to say he that hath two Coats let him give to him that hath not two but to him that hath none For it was esteemed for Religion by some to weare but one single Coat or Garment Of which more elsewhere VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exact no more than that which is appointed you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m Sanhedr fol. 25. 2. When the Rabbins saw that the Publicans exacted too much they rejected them as not being fit to give their testimony in any case Where the Gloss hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too much that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More than that which is appointed them And the Father of R. Zeirah is commended in the same place that he gently and honestly executed that trust He discharged the Office of a Publican for thirteen years when the Prince of the City came and this Publican saw the Rabbins he was wont to say to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go my people enter thou into thy Chambers Isai. XXVI The Gloss is Lest the Prince of the City should see you and taking notice what numbers you are should encrease his tax yearly VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither accuse any falsly LEVIT XIX 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither lye one to another Job XXXV 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The oppressed See Psal. LXXII 4. CXIX 122. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. n n n n n n Dion Cass. lib. 58. a little from the beginning The manner of sycophants is first to load a person with reproaches and whisper some secret that the other hearing it may by telling something like it become obnoxious himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With your wages A word used also by the Rabbins o o o o o o Midr. Schir fol. 5. 3. The King distributeh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wages to his Legions p p p p p p Sanhedr fol. 18. 2. The King is not admitted to the intercalation of the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the Opsonia That is lest he should favour himself in laying out the years with respect to the Souldiers pay VERS XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like a Dove IF you will believe the Jews there sate a golden Dove upon the top of Solomon's Scepter q q q q q q Bemidb. rabh fol. 250. 1. As Solomon sate in his throne his Scepter was hung up behind him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the top of which there was a Dove and a golden crown in the mouth of it VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being as was supposed the Son of Ioseph A Parable r r r r r r Schemoth rabba fol. 160. 4. There was a certain Orphaness brought by a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epitropus or Foster-father an honest good man At length he would place her in Marriage A scribe is called to write a bill of her dower Saith he to the girl what is thy name N. saith she What the name of thy Father She held her peace To whom her Foster-father why dost thou not speak Because saith she I know no other Father but thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that educateh the child is called a Father not he that begets it Note that Joseph having been taught by the Angel and well satisfied in
he art thou so sad He saith unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am sad for the speeches of those who say I will do this or that e're long though they know not how quickly they may be called away by death That man with whom thou hast been feasting and that boâ—sted amongst you with this wine I will grow old in the joy of my Son behold the time draws nigh that within thirty days he must be snatcht away He saith unto him do thou let me know my time To whom he answered over thee and such as thou art we have no power for God being delighted with good works prolongeth your lives VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither Store-house nor Barn I Am mistaken if the Jerusalem Writers would not render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Store-house where they laid up their fruits and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Barn where they laid up their grain It is commonly rendred the floor but there it is meant the Barn floor Our Saviour takes an instance from God feeding the Ravens m m m m m m Vide Job XXXVIII 41. Ps. CXLVII 9. It is R. Solomon's remark Our Rabbins observe that the Raven is cruel toward its young but God pitieth them and provides them flees that breed out of their own dung Now the reason they give why the old ones are so unmerciful to their own young is in Chetabboth n n n n n n Fol. 49. 2. where the Gloss thus explains the mind of the Gemarists speaking of the young ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both white and black when they grow black the old ones begin to love their young but while they are all white they loath them In that very place there occurs this passage not unworthy our transcribing There was a certain man brought before Rabh Judah because he refused to provoide for his Children saith he to those that brought him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dragon brings forth and lays her young in the Town to be nourisht up When he was brought to Rabh Chasda he saith unto them compel him to the door of the Synagogue and there let him stand and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Raven seeks her young ones but this Man doth not seek or own his Children But doth the Raven seek her young ones behold it is written God feedeth the Ravens which cry unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This hath no difficulty in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is said of them while they are white that God feeds them but that is said of them when they are become black that the Raven owneth her young But the Gloss hath it thus It seems as if he with his own voice should cry out against himself and say the Raven owneth her young But there are those that expound it as if the minister of the Synagogue should set him forth and proclaim upon him the Raven acknowledgeth her young but this man rejects his own Children Tell it to the Church Matth. XVIII 17. VERS XXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The nations of the world c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is a very common form of speech amongst the Jews by which they express the Gentiles or all other nations beside themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a peculiar propriety in Sacred Writ which they have not in prophane Authors so far that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath relation only to the Jewish ages and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the nations that are not Jewish Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. XXIV 3. is meant the end of the Jewish age or world And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. I. 2. is before the Jewish world began and hence it is that the world very often in the New Testament is to be understood only of the Gentile world VERS XXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He will come forth and serve them o o o o o o Gloss. in Bathra fol. 57. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that serves at the table goes about while the guests sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to denote the same thing here unless it may referr to some such thing as this viz. that the Master will pass by his dignity and condescend to minister to his own Servants VERS XXXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the second watch and in the third IN the very dead watches of all at least if there be not a solecism in speech At the first watch they went to bed and the fourth watch the time of getting up again came on so that the second and the third watch was the very dead time of sleep VERS XLVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall be beaten with many stripes THere was a stated number of stripes and that was forty beyond which no Malefactor Condemned by the Judges to that punishment ought to receive Whence that passage p p p p p p Cholin fol. 82. 1. seems a little strange He that kills an Heifer and afterward two of that Heifers Calves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be beaten with fourscore stripes How so fourscorce when they ought not to exceed above forty q q q q q q Deut. XXV 3 They might not exceed that number for one single crime but if the crime was doubled they might double the punishment And it may be a question whether they did not double their accusations upon St. Paul when they multiplied their stripes he himself telling us that five times he had received forty stripes save one r r r r r r 2 Cor. XI 2â— But did every one that was adjudged by the Court to stripes did they always receive that number exactly of thirty nine no doubt the number was more or less according to the nature of the crime Which seems to be hinted in s s s s s s Fol. 24. 2. Pesachin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that eateth the Potitha some creeping thing of the Sea let him be beaten with four stripes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that eateth a Pismire let him be beaten with five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that eateth an Hornet let him have six If this be the sense of the words then here may arise a question with what kind of scourge they were beaten if with that scourge of three cords that was used when they gave nine and thirty stripes repeating their strokes by a scourge of three cords thirteen times how then could they inflict four or five stripes with such a scourge as that was But as to the number of stripes which the master might inflict upon his slave that was not stated but left to the pleasure of the master according to the nature of the crime which seems hinted at in these words of our Saviour and in the following rule amongst the Jews some kind of measure still being attended to t
the consolation of Israel that is of partaking and enjoying the comforts and advantages of the Messiah and of those days of his So that our Saviours meaning may seem to be this Ye shall from hence forward enjoy no benefit from me the Messiah till ye shall say Blessed is he that cometh c. For it is worthy our enquiry whether Christ ever after these words of his did endeavour so to gather the children of Jerusalem together that the City might not be destroy'd and the whole Nation cast off He did indeed endeavour to gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnant according to the election of grace but did he ever after this labour that the place and Nation might be preserv'd As to these it is argument enough that he had given them wholly over in his own mind in that here and in St. Matthew he did in such precise terms denounce the ruin of Jerusalem immediately before he utter'd these words I had rather therefore than admit any immethodicalness in St. Matthew expound the passage to this sense From hence forward ye shall never see the consolations of Messiah nor have me any ways propitious amongst you endeavouring at all the preservation of your City or Nation from ruin till ye shall say Blessed is he that cometh in the name of the Lord. II. But then here ariseth as great a difficulty about the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till that is whether it concludes them that in time they will say and acknowledg it or whether it excludes and denies that they ever shall for who knows not how different and even contrary a force there is in this word until Occupy till I come b b b b b b Luk. XIX 13. Here it concludes that he will come again This iniquity shall not be forgiven you till you die c c c c c c Isa. XXII 14. There their forgiveness is excluded for ever And indeed the expression in this place looks so perfectly two ways that he that believes the conversion of the Jewish Nation as a thing that must come to pass may turn it to his side he that believes the contrary to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed is he that cometh in the name of the Lord. ALthough a more intimate weighing of these words will not very much help in determining the force of this word until in this place yet will it probably afford us some light into the whole clause The words are taken out of Psal. CXVIII 26. and were sung in the great Hallel So that I will beg the Readers leave to digress a little in search of this usage especially as to those words that are now in hand I. The great Hallel was the recitation of Psalms CXIII CXIV CXV CXVI CXVII CXVIII upon every feast in every family or brotherhood The Hymn that our Saviour Mat. XXVI with his Apostles sung at the close of the Passover d was the latter part of this Hallel II. Every one indeed was of right bound to repeat it intirely in his own person But seeing it was not every one's lot to be so learned or expedite as that came to there was one to recite it in the stead of all the rest and they after him made some responsals This went for a maxim amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he hear 't is as if he responded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he hear though he do not answer he performs his duty the meaning is if any be so unskilful that he can neither recite himself nor answer after another that doth recite let him but hear attentively and he doth as much as is required from him III. There was a twofold way of responding according to the difference of persons reciting If an elder or master of a family or one that could fitly represent the whole Congregation should recite or lead in singing then the rest repeat no other words after him except the first clause of every Psalm and as to all the remainder they answer'd verse by by verse Allelujah For the action of him that represented them and led up in singing avail'd for those that were represented especially they having testify'd their consent by answering Allelujah He was a dunce indeed that could not answer so far amongst the rest IV. But if there wanted such an elder so well skill'd in reading or reciting that it became necessary for a servant or woman or some more skilful boy to lead up then let â—â—â—ccath â— 1. us hear what they did in that case e If a servant or woman or boy should lead in singing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one in the Congregation recites those very words which he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a more antient person or one of greater note do sing or read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they answer after him Hallelujah Now the reason why the words recited by a servant Woman or Boy should be repeated after them Verbatim was this because such an one was unfit to represent a Congregation and his action could not avail for the rest so that it behoved every person to recite singly for himself that he might perform his duty V. When they came to the words now in hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed be he that cometh in the name of the Lord if it be a boy or a servant that is the praecentor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saith Blessed be he that cometh and the rest answer in the name of the Lord. And this is that for which I have so long ventured upon the Reader 's patience that he may observe what is done differently from the rest when this clause is recited It is cut in two which is not done in others And the first words are not repeated after the praecentor as they are in other clauses And whether this custom obtained only in families where servants or boys led up in singing we may judge from this following passage f f f f f f Hieros Succah fol. 54. 1. They askt R. Chaijam bar Ba how doth it appear that he who heareth and doth not answer perform his duty From this saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we see the greatest Rabbins standing in the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say blessed be he that cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they answer in the name of the Lord and they both perform their duty Midras Tillin leaves these last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly out For so that hath it The men of Jerusalem say from within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 save us now O Lord we beseech thee The men of Judea say from without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prosper us now Lord we beseech thee The men of Jerusalem say from within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed be he that cometh and the men of Judea say from without we have blessed you out of the house of the Lord. I will not confidently assert that these men
must be fetcht thence not from any Greek or Roman Lexicon That which we are to enquire after is how it was understood by the auditory then present and I may lay any wager that the Jews when they heard Abrahams bosom mentioned did think of nothing less than that kind of limbo we have here described What Abraham Isaac Jacob Moses c. in a lake without water in prison on the very brim of Hell Is this to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paradise is this to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the throne of glory And was Lazarus carried thither by Angels when he was carried into Abrahams bosom We meet with a phrase amongst the Talmudists a. Let us borrow a little patience of d Kiddushin fol. 72. It is quoted also from Juchasin fol. 75. 2. the Reader to transcribe the whole passage Rabbi Judah saith to Levi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 represent the Persians to me by some similitude He saith they are like to the host of the house of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Represent to me the Iberians They are like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Angels of destruction Represent to me the Ismaelites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are like the Devils of the stinking pit Represent to me the disciples of the wise that are in Babylon They are like to ministring Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When R. Judah dyed he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hemnia is in Babylon and consists of Ammonites wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mesgaria is in Babylon and wholly consists of spurious people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Birkah is in Babylon where two men interchange their wives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Birtha Sataia is in Babylon and at this day they depart from God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acra of Agma is in Babylon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ada bar Ahava is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This day he sits in Abraham's bosom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This day is Rabh Judah born in Babylon Expositors are not well agreed neither by whom nor indeed concerning whom those words are spoken this day he sits in the bosom of Abraham And for that reason have I trascribed the whole period that the Reader may spend his judgment amongst them The Author of Juchasin thinks they may be the words of Adah bar Ahavah spoken concerning Rabbi Judah Another Gloss saith they are spoken of Adah bar Ahavah himself Let us hear them both e e e e e e Iuchasin The day that Rabbi dyed Rabh Adah bar Ahavah said by way of Prophesie this day doth he sit in Abraham's bosom f f f f f f Gloss. There are those indeed that expound this day doth he sit in Abraham's bosom thus that is this day he dyed Which if it be to be understood of Adah bar Ahavah the times don't suit It seems to be understood therefore this day he sits in Abraham's bosom that is this day is Adah bar Ahavah circumcised and entred into the Covenant of Abraham But the Reader may plainly see having read out the whole period that these words were spoken neither by Adah nor of him but by Levi of whom we have some mention in the beginning of this passage and spoken concerning Rabbi Judah that was now dead It is Levi also that saith that in his room on that very self-same day was Rabh Judah born in Babylon according to the common Adage of their Schools which immediately follows A just man never dyes till there be born in his room one like him So saith R. Meir when R. Akibah dyed Rabbi Judah was born When Rabbi Judah dyed Rabh Judah was born When Rabh Judah dyed Rabba was born When Rabba dyed Rabh Isai was born We have here therefore if we will make up the story out of both Talmuds another not very unlike this of ours In the Jerusalem Talmud Rabbi Judah is conveighed by Angels In the Babylonian he is placed in Abraham's bosom neither would the Glosser have doubted in the least either of the thing or of the way of expressing it so as to have fled to any new exposition had he not mistook the person concerning whom these words were uttered He supposeth them spoken of Adah bar Ahavah wherein he is deceived and because the times do not fall in right if they were to be understood of his death he therefore frames a new interpretation of his own whiles in the mean time he acknowledgeth that others expound it otherwise We may find out therefore the meaning of the phrase according to the common interpretation by observing first that it was universally believed amongst the Jews that pure and holy souls when they left this body went into happiness to Abraham Our Saviour speaks according to the received opinion of that Nation in this affair when he saith Many shall come from the East and from the West and shall sit down with Abraham Give me leave to transcribe a Story a little more largely than usual g g g g g g Midras Echah fol. 68. 1. There was a Woman the Mother of seven Martyrs So we find it also 2 Maccab. VII When six of her Sons were slain and the youngest brought out in order to it though but a child of two years and an half old The Mother saith to Caesar by the life of thy head I beseech thee O Caesar let me embrace and kiss my child This being permitted her she plukt out her Breasts and gave it suck Then she by the life of thy head I entreat thee O Caesar that thou wouldst first kill me and then the child Caesar answered I will not yield to thee in this matter for it is written in your own Law the Heifer or Sheep with its young one thou shalt not kill on the same day To whom she 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O thou foolishest of all mortals hast thou performed all the commands that this only is wanting He forthwith commands that the Child should be killed The Mother running into the embraces of her little Son kissed him and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go thou O my Son to Abraham thy Father and tell him thus saith my Mother do not thou boast saying I built an Altar and offer'd my Son Isaac For my Mother hath built seven Altars and offered seven Sons in one day c. This Woman questionless did not doubt of the innocence and purity of the Soul of this Child nor of its future happiness for we will suppose the truth of the Story which happiness she expresseth sufficiently by this that her Son was going to his Father Abraham There are several other things to the same purpose and of the same mould that might be produced but let this suffice in this place However see Notes upon Vers. 24. Now what this being in Abraham's bosom may signifie amongst the Jews we may gather from what is spoken of the manners and the death of this R. Judah concerning whom it is
the first setting out of his Pilgrimage Of this ladder the Rabbins dream very pleasantly b b b b b b Beresh rabba Sect. 68. The ladder is the ascent of the Altar and the Altar it self c c c c c c Vajicra rab fol. 199. 1. R. Eliezer cap. 35. The Angels are Princes or Monarchs The King of Babylon ascended seventy steps The King of the Medes fifty and two The King of Greece one hundred and eighty the King of Edom it is uncertain how many c. d d d d d d Cholin fol. 91. 2. They reckon the bredth of the ladder to have been about eight thousand parasangae i. e. about two and thirty thousand miles and that the bulk of each Angel was about eight thousand English miles in compass Admirable Mathematicians these indeed CHAP. II. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And the third day there was a marriage c. A Virgin b b b b b b chetubboth cap. 1. hal 1. marries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the fourth day of the week and a widow on the fifth c c c c c c Ibid. fol. 3 1. This custom came not in but from the decree of Ezra and so onward for the Sanhedrin doth not sit but on the second and the fifth day and by the decree of Ezra when the Sanhedrin assembled every day then was it lawful to take a wife on any day There is a twofold reason given for this restraint I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Virgin was to be marry'd on the fourth day of the week because the Assembly of the Twenty three met on the fifth so that if the husband should find his wife to be no virgin but already violated he might have recourse to the Consistory in the heat of his displeasure and procure just punishment for her according to Law But why then might they not as well marry on the first day of the week seeing the Beth din met on the second as well as the fifth II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest the Sabbath should be polluted by preparations for the Nuptials for the first second and third day of the week are allow'd for those kind of preparations And the reason why the widow was to be marry'd on the fifth day was that her husband might rejoyce with her for three days together viz. fifth sixth and the Sabbath-day d d d d d d Vid. loc Gloss. Rambam If therefore our bride in this place was a virgin then the Nuptials were celebrated on the fourth day of the week which is our Wednesday If she was a widow then she was marry'd on the fifth day of the week which is our Thursday Let us therefore number the days according to our Evangelist and let it be but granted that that was the Sabbath in which it is said They abode with him all that day Cap. I. v. 39. Then on the first day of the week Christ went into Galilee and met with Nathanael So that the third day from thence is the fourth day of the week but as to that let every one reckon as he himself shall think fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Marriage Amongst the Talmudists it is sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which denotes matter of pomp and gladness I. The Virgin to be marry'd cometh forth from her Fathers house to that of her husbands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some veil but with her hair dishevel'd or her head uncover'd II. If any person meets her upon that day he gives her the way which once was done by King Agrippa himself III. They carry before her a cup of wine which they were wont to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of Trumah which denoted that she for her unspotted virginity might have married a Priest and eaten of the Trumah IV. Skipping and dancing they were wont to sing the praises of the Bride In Palestine they used these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she needs no paint nor stibium no plaiting of the hair or any such thing for she is of her self most beautiful V. They scatter'd some kind of grain or corn amongst the children that they if occasion should serve might bear witness hereafter that they saw that woman a marry'd virgin VI. They sprinkled also or sowed barley before them by that ceremony denoting their fruitfulness e e e e e e Vid. Chetubb cap. 1. 11. Whether these sports were used at the wedding where our Saviour was present let others enquire VII In Sotah f f f f f f Fol. 49. 1. there is mention of Crowns which the bride and bridegroom wore a◠also what fashion they were of and of what materials they were made VIII Because of the mirth that was expected at Nuptial solemnities they forbad all weddings celebrating within the feasts of the Passover Pentecost and Tabernacles Because there were great rejoycings at Nuptials and they must not intermingle one joy with another that is the joy of Nuptials with the joy of a festival e e e e e e Motd Katon Fol. 2. 8. IX The Nuptial festivity was continu'd for the whole seven days which we also see of old Judg. XIX 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the mother of Iesus was there The mother of Jesus was there not invited as it should seem with Christ and his Disciples but had been there before the invitation made to them You may conceive who were the usual nuptial guests by those words of Maimon a a a a a a Sotah cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bridegroom and his companions the children of the bride-chamber are not bound to make a Tabernacle I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a more general sense denotes a friend or companion Judg. XIV 2. II Sam. XIII 3. but it is more particularly applied to those friends that are the nuptial guests II. But in a most strict sense to those two mention'd b b b b b b Chetubb fol. 12. 1. Of old they appointed two Shoshbenin one for the bridegroom the other for the bride that they should minister to them especially at their entry into the bridal chamber They were especially instituted for this end that they should take care and provide that there should be no fraud nor deceit as to the tokens of the bride 's virginity So Gloss. upon the place c c c c c c Fol. 6. 2. The Rabbins very ridiculously as they almost always do tell a trifling story that Michael and Gabriel were the two Shoshbenin at Adam and Eves wedding d d d d d d Beresh rab fol. 10. 4. But as to the signification of this nuptial term in a more large sense we may see further e e e e
of Gennesaret had obtained this Medicinal vertue for her sake It is a wonder they had not got the story of this Pool by the end too and attributed its vertue to the merits of Solomon because this once was Solomon's Pool There was a time when God shewed wonders upon the Fountains and Rivers about Jerusalem in a very different manner that is in great severity and judgment as now in mercy and compassion i i i i i i Joseph de beli lib. 5. cap. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the words of Josephus exhorting the people to surrender themselves Those springs flow abundantly to Titus which as to us had dryed away long before For you know how before his coming Siloam and all the Springs about the City failed so much that water was bought by the bottle but now they bubble up afresh for your Enemies and that in such abundance that they have sufficiently not only for themselves but for their Cattel and Gardens Which very miracle this Nation hath formerly experienced when this City was taken by the King of Babylon If there was such a miracle upon the waters upon the approach of the Enemy and destroyer it is less wonder that there should be some miraculous appearances there though in a different manner at the approach of him who was to be our Saviour How long the vertue of this Pool lasted for healing the Impotent whether to the destruction of Jerusalem or whether it ceased before or from this very time it would be to as little purpose to enquire as after the original and first appearance of it being both so very uncertain and unintelligible VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wilt thou be made whole IT is no question but he desired to be healed because for that vey end he had layen there so long But this question of our Saviour hath respect to the Sabbath q. d. wouldst thou be healed on the Sabbath day For that they were infinitely superstitious in this matter there are several instances in the Evangelists not to mention their own Traditions Mark III. 2. Luke XIII 14. and XIV 3. VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take up thy bed and walk I Would render it in the Jewish language thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He said elsewhere Take up thy bed and go thy way into thine House Mark II. 11. Whether this be the same with that it is not so very clear I. The common distinction must be observed between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which respects the Sabbath that is so that there may be a difference betwixt a private place or what is any ones peculiar right and a publick place or what is of more publick and common right Let nothing be carried out on the Sabbath out of a private place into a publick and so on the contrary k k k k k k Schabb. fol. 6. 1. Whoever on the Sabbath carries out any thing either from a private place to a publick or from a publick place to a private or brings in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he do this unadvisedly he is bound to offer Sacrifice for his sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if presumptuously he is punished by cutting off and being stoned II. But it was lawful within places of private propriety such as were the Porches Entryes and Courts where various Families dwelling together by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be joyned it was lawful for them to remove and bear from one place to another but not all things nor indeed any thing unless upon very urgent necessity l l l l l l Schabb. cap. 18. hal 1. They remove four or five Chests of straw or fruits for the sakes of Passengers or want of Beth Midrash But they remove not their treasure c. The Gloss is They remove these things if they have need of the place they take up either for Passengers to eat or Scholars to learn in neither are solicitous for their labour on the Sabbath c. But what do we speak of these things whenas by the Canons and Rules of the Scribes it is forbidden them to carry any thing of the least weight or burden on the Sabbath day So that it would be plainly contrary to those rules to take his Bed hither or thither in the Porch it self much more out of the Porch into the streets It is worthy our observing therefore that our Saviour did not think it enough meerly to heal the Impotent Man on the Sabbath day which was against their rules but further commanded him to take up his Bed which was much more against that rule From whence it is very evident that Christ had determined within himself either to try the Faith and Obedience of this man or else at this time openly to shake the Jewish Sabbath which e're long he knew must be thrown off the hinges it now turned upon or both VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in St. Luke VI. 1. was this very Sabbath or the very next VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Father worketh hitherto OUR Saviour being called before the Sanhedrin I. Asserts the Messiah to be God and II. That he himself is the Messiah The Son of God and the Messiah are convertible terms which the Jews deny not and yet have very wrong conceptions about filiation or being made a Son St. Peter confesseth Matth. XVI 16. Thou art Christ the Son of God So also Caiphas in his interrogatory Matth. XXVI 63. Art thou Christ the Son of God but they hardly agree in the same sense and notion of Son-ship Aben Ezra upon Psal. II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiss the Son confesseth that this is properly spoken of the Messiah but in Midr. Tillin there is a vehement dispute against true filiation The same Aben Ezra likewise confesseth that in Dan. III. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One like the Son of God is to be taken in the same sense with that of Prov. XXXI 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with my Son and what the Son of my Womb But Saadias and R. Solomon understand it of an Angel m m m m m m Midras Cohelath fol. 93. 4. There is one who hath neither Son nor Brother the Holy Blessed who hath neither Brother nor Son He hath no Brother how should he have a Son only that God loved Israel and so called them his Children It is not unknown with what obstinacy the Jews deny the God-head of the Messiah Whence the Apostle writing to the Hebrews lays this down as his first foundation of Discourse That the Messiah is truly God Heb. I. Which they being ignorant of the great mystery of the Trinity deny fearing lest if they should acknowledge Messiah to be God they should acknowledge more Gods than one Hence they every day repeated in the recitals of their Phylacteries Hear O
Ghost with this mighty authority and priviledg that they should be capable of dispensing it to others also VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Thomas called Dydimus was not with them I. THE Evangelist does not here as the writers of Lexicons render the signification of an Hebrew name into Greek when he tells us that Thomas is also called Didymus but only lets us know that as he was called Thomas among the Hebrews so was he called Didymus among the Greeks There is not another amongst the Twelve Apostles of whom this is said Simon indeed is called Peter but these are really two distinct names so was Nathanael called Bartholomew but Thomas and Didymus both one name of one signification in different languages Perhaps Thomas was born in some place where the Jews and the Greeks promiscuously inhabited such a place was the region of Decapolis and so by the Hebrews he might be call'd by his Hebrew name and the Greek by the Greeks II. The Disciples had all fled and were dispers'd when Christ was apprehended Mark XIV 50. except Peter and John whence it is said in ver 2. of this Chapter that Mary Magdalene came to Peter and that other Disciple whom Jesus loved for she knew where she might find them and so she could not for the rest And thus scatter'd as it should seem they past over the Sabbath-day but when they heard that their Lord was risen then they begin to associate again But as yet Thomas had not got amongst them and indeed Peter himself had been absent too but that having seen the Lord he return'd from Emmaus III. Thomas therefore not being present when our Saviour breathed on the rest and gave them the Holy Ghost are we to suppose that he by his absence was depriv'd of this gift and priviledg No surely for it was a priviledg common to the whole Apostolate and peculiar to them as so so that however by his absence he might have mist of it yet by reason of his Apostolacy he could not St. Paul distant with a witness while these things happen'd both from the Apostleship and Religion too yet when made an Apostle was withal adorn'd with this priviledg VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Except I shall see c. THEY judg Moses once to have been thus weak and wavering in his faith f f f f f f Shemoth rabba fol. 160. 1. When the Holy Blessed God said to Moses Go down for the people have corrupted themselves he took the Tables and would not believe that Israel had sinned saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I do not see I will not believe g g g g g g Midr. Tillin fol. 38. 4. Thou Racha wouldst thou not have believ'd if thou hadst not seen VERS XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The doors being shut I Would not easily believe that the intention of the Evangelist in this place was to let us know that Christ penetrated the doors with his body but rather that the doors were shut for fear of the Jews as v. 19. which he also reiterates in this verse that he might let us know the Disciples were still at Jerusalem where their greatest danger lay On the morrow probably they were to make toward Galilee VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are they that have not seen and yet have believed R. Simeon ben Lachish saith h h h h h h Tanchum fol. 8. 1. the proselyte is more beloved by the Holy Blessed God than that whole crowd that stood before Mount Sinai for unless they had heard the thundrings and seen the flames and lightnings the hills trembling and the trumpets sounding they had not receiv'd the Law But the proselyte hath seen nothing of all this and yet hath come in devoting himself to the Holy Blessed God and hath taken upon him the Kingdom of Heaven CHAP. XXI VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Simon Peter and Thomas c. HERE are seven of the Disciples mention'd and but five of them named those two whose names are not recited probably were Philip and Andrew as the four that were absent at that time might be the Sons of Alpheus Matthew Judas Simeon and James Compare those that are mention'd Chap. I. and you may reasonably suppose the person not named there ver 37 40. might be Thomas VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I go a fishing CHRIST had order'd his Apostles to meet him at a mountain in Galilee Mat. XXVIII 16. It is plain ver 14. that he had not yet appear'd to them there so that it is something strange how they durst keep away from that mountain and how the four newly mention'd durst be absent from the rest u◠their number They knew the mountain without doubt and if they knew not the time wherein Christ would make his appearance amongst them why should they not abide continually there in attendance for him It should seem that they did not look for him till the Lords-day which had not yet been since they were come into Galilee and perhaps the Sons of Alpheus had in their return from Jerusalem betaken themselves amongst their relations determining to be at that mountain on the Lords day These seven dwelt not far off the mountain which was near Capernaum and hard by the Sea of Galilee only Nathanael who dwelt more remote in Cana toward the extreme North parts of that Sea He was not yet gone home but waiting the appointed time staid here Peter and Andrew dwelt in Capernaum and so probably did James and John Philip in Bethsaida and Thomas as we may conjecture from his Greek name Didymus probably liv'd amongst the Syro-grecians in Gedara or Hippo or some place in that Country of Decapolis not very far from Gennesareth VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children BY what word soever Christ exprest this Children to them whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Syr. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seems to be a very familiar and gentle compellation that his Disciples from that very salutation of his might discern him They did not know him by sight as appears ver 4. he would have them know him therefore by the title he gave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is very usual amongst the Rabbins may not unfitly be render'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Meat for one single repast As if Christ should have said Children have ye any meat with you sufficient for a break-fast or a dinner But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signifie any sort of meat that must be eaten with bread as Camerarius thinks then Christ's words seem to have this meaning Here I have bread with me have you taken any thing that we may eat this bread and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat may be distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovest thou me more than these WHY
enough VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get thee out of thy Country and from thy kindred I Would not confound this passage with that in Gen. XII 1. For Stephen and indeed the thing it self assures us that this was spoken to Abraham in Chaldea but that in Charran Here is no mention of his going from his Fathers house as there is there Nor did he indeed depart from his Fathers house when he removed from Ur of the Chaldeans for he took his father and whole family along with him But he departed when he removed from Charran leaving his father buried behind him and Nahor his brother with his family VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When his Father was dead c. HERE ariseth a difficulty and upon that a controversie which we may take in in the words of R. Salomon upon Gen. XI And Terah died in Charran that is more than threescore years after Abraham had left Charran and had setled in the Land of Canaan For it is written Abraham was seventy five years of age when he went out of Charran and Terah was seventy years old when Abraham was born Behold Terah was one hundred and forty five years of age when Abraham left Charran and he had a great many years yet behind There remained indeed according to this calculation sixty years I. In that whole Chapter there is no mention of the death of any person there named before or beside that of Terah Where by the way we may take notice of the boldness of the Greek Interpreters who to every one of those persons have annext 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he died directly against the purpose of Moses and the mind of the Apostle Heb. VII 3. Now therefore why when Moses had past over the death of all the rest that had been reckoned up before in that Catalogue should it be put in concerning Terah only that he died in Charran were it not to shew that Abraham did not remove from thence till after his Fathers decease there This R. Solomon even while he is defending the contrary seems something apprehensive of For thus he expresseth himself Why doth the Scripture tell of the death of Terah before it mentions Abrahams removal viz. lest the matter should be made public and men should say Abraham did not give that honour to his Father that he ought to have done relinquishing him now in his old age and going away from him the Scripture therefore speaks of him as now dead because the wicked even while they are alive are accounted for dead How is this Rabbin mistaken For Terah now is no wicked man nor an Idolater but converted and therefore Moses makes him chief in that removal out of Chaldea that his conversion might be known although the command concerning the departure from that Country came first to Abraham And if it was not lawful for Abraham to have forsaken his Father being yet an Idolater much less was it so when he was now become a worshipper of the true God II. It is indeed said that Terah lived seventy years and begat Abraham Nahor and Haran but as it is against reason to suppose they were all begot in one year so there is no necessity to think they were begot in the order they are placed in in the story Here that common maxim of the Rabbins takes place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no first and last in the Holy Scripture i. e. the order of the story does not necessarily determine the time of it And the Gemarists themselves however they suppose that Abraham might be older than Nahor one year and Nahor than Haran one year yet do they at length conclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps Abraham was the youngest of his Brethren m m m m m m Sanhâ—dr fol. 69. 2. which they also confirm out of the order observed in numbring the sons of Noah where Sem is first in the Catalogue though he was younger than Japhet It is commonly received amongst the Jews that Sarah Abrahams wife was the daughter of his brother Haran and that not without reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jecah say they is the same with Sarah and Josephus speaks it out as a thing of antient tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haran leaving one Son Lot and Sarah and Milcha two daughters dyed in Chaldea n n n n n n Aâ—… lib. 1. cap. â— If therefore Sarah who was but ten years younger than Abraham was Harans daughter which seems to be in some measure confirmed Gen. XX. 12. we can by no means suppose Abraham to have been the first born amongst the sons of Terah but Haran rather unless we will trifle with some of the Rabbins and say that Haran begat Milcha when he was but six or eight years old But they conclude at length a little more rationally if I understand what they mean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they reckon them up according to their wisdom Conceive Abraham therefore born not in the seventieth but in the hundred and thirthieth year of Terah and that these words here recited by Stephen were spoken to him in Ur of the Chaldeans but those mentioned Gen. XII 1. spoken in Charran and thus joyn the story Terah dyed in Charran Then said God unto Abraham c. VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Threescore and fifteen Souls THE Hebrew Copies have it every where but threescore and ten So also Josephus o o o o o o Antiqu. lib. 2. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He came to Egypt with his Sons and all their Sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were in all threescore and ten Again elswhere p p p p p p Ibid. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. wherewith threescore and ten all that were with him going down into Egypt c. So Ezekiel Tragad in Euseb. de praepar Evangel * * * * * * Lib. 9. ca. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the time that Jacob having left the Land of Canaan came down into Egypt having seven times ten Souls with him So the very Greek Version it self in Deut. X. 22. ' Ev 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thy Fathers went down into Egypt with threescore and ten persons which is strange when they have it in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 threescore and fifteen †Vid. Gen. 46. 27. Exod. 1. 9 We may easily discern that Saint Luke here follows that Version that adds five Grand-children to Joseph Gen. XLVI 20. Machir and Gilead because of those words Gen. L. 22. The Sons of Machir the Son of Manasseh brought up upon Josephs knees And Sutelah and Tahan and Eden because it is said Joseph saw Ephraims Children unto the third generaâ—â—on Where by the way I cannot but think it strange why the Greek Interpreters should select these their additional persons out of the Sons of Joseph rather than any
other of the Patriarchs and further take notice how though they reckon up nine Children of Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now the Sons of Joseph which were born to him in the Land of Egypt were nine Souls ver 27. yet they name but seven Josephus the Historian speaking of those threescore and ten persons that went down into Egypt I will reckon them up saith he that I may satisfie those who would pretend we took not our original from Mesopotamia but from Egypt It is strange therefore that the Interpreters would add those that were actually born in Egypt But it seems that when they would confound the true number they chose those upon the account of those words in Gen. L. which we mentioned As to these Children of Ephraim and others whose story is mentioned 1 Chron. VII 20. the Masters of Traditions tell some ridiculous tales of them viz. that having not counted right as to the years of their bondage in Egypt they went to invade the Land of Palestine before the appointed time and fell by the sword of the Gittites q q q q q q Targ. in Cant. 2. 7. But that they came to life again with those whom Ezekiel raised from the dead Chap. XXXVII r r r r r r Sanbedr fol. 92. 2. I have in my notes upon Luke III. offered my conjecture why the Interpreter should confound the number and put threescore and fifteen instead of threescore and ten as also why the Evangelist should follow that Version and that number and am of the same mind still In the mean time wondring at their retaining the true number Deut. X. 22. Where Nobilius in his Scholia tells us Josephus lib. 2. Antiquitatum c. Josephus in his second book of Antiquities writing of Jacob hath set the number I have quoted the passage already And St. Jerom in his questions upon Genesis witnesseth that the Septuagint so writ it Alii codices c. Other Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 threescore and fifteen Souls If the Septuagint wrote so in this place when elsewhere they have threescore and fifteen I know no other reason can be rendred of it but that Moses is here introduced speaking to the people of Israel who very well knew the certain and true number but elsewhere where it is rendred by them threescore and fifteen he is writing an History for the whole world to whom the precise number was not so well known But one may suspect the same pen did not translate the Book of Deuteronomy that had translated the Books of Genesis and Exodus So Gaphterim in Gen. X. 14. by the Interpreter of that Book is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gaphthoriim or as it is in M. S. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphthoriin but in the Book of Deuteronomy Chap. II. 23. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cappadocians VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Were carry'd over into Sychem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ever let a man teach his disciple concisely s s s s s s Gloss in Zevachin fol. 2. 1. or briefly So that a short way of speaking especially in a thing plain was not strange amongst the Jews which rule if Steven follow'd in this place he might do it more safely and unblameably in a story so well known I. It was very commonly and without any kind of doubt receiv'd amongst them that the bones of the Twelve Patriarchs as well as those of Jacob were carry'd out of Egypt into Canaan t t t t t t Hierosol Sotah fol. 17. 3. It is written I will go down with thee into Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and even in going up I will make thee to go up Gen. XLVI 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What are we taught by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even in going up He saith I will make thee to go up and I will make all the other Tribes to go up too teaching thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that every Tribe should carry up the bones of the Patriarch of his Tribe with it Take notice by the way that the Seventy render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end u u u u u u Gloss in Bava kama fol. 92. 1. The bones of all the Patriarchs were carry'd out of Egypt and buried in the land of Canaan as it is written And ye shall carry up my bones with you Gen. L. 25. w w w w w w See also Beresh rabba fol. 115. 3. Gloss in Maccoth 11. 2. R. Sol. in Exod. 13. 19. II. Thus far therefore Stephen speaks with the consent of that Nation viz. that the bones of the Patriarchs were conveighed out of Egypt into Canaan But what can we say as to their being bury'd in Sychem Doubtless he spake according to the common received opinion amongst them in this thing also though I cannot but say that aâ—â— Jewish writers as far as I have met with are wholly silent in it Nay Josephus himself will have them buried in Hebron and that before the Israelites came out of Egypt x x x x x x Antiq. lib. 2. cap. 4. The Talmudists speak very much of Joseph's being bury'd in Sychem and amongst other things say this That they stole him from Sychem and restor'd him to sychem again y y y y y y Sotah fol. 13. 2. But as to the burying of the other Patriarchs there they have not one word Benjamin also in his Itinerary speaking of Sychem mentions the Sepulcher of Joseph and none but that And so do the Cippi Hebraiâ—i as the Learned Hottinger translates them From Sechem at the distance of a Sabbath-days journey lyes a village call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Belata where Joseph the just of blessed memory lyes buried I conceive the reason why the Jews are so silent in this matter may be because they fear it would be a reproach to themselves and too great an honour for the Samaritans that the Patriarchs bones should lye amongst them As to Joseph's being buried there there could be no denial of that because the Scripture speaks it in express terms that he was buried in Sichem but it is very grievous for them to acknowledg that all the other heads of the Nation and Tribes should lye there where the apostacy of the Ten Tribes first began and after their expulsion the odious Nation of the Samaritans were seated and for this very reason one might argue that Stephen would never have mention'd such a thing if it could have been contradicted by them The Masters of the Traditions indeed do tacitly yield that the eleven Patriarchs were not buried in Hebron when they admit but four couples there viz. Adam and Eve Abraham and Sarah Isaac and Rebecca Jacob and Leah a a a a a a Sotah fol. 13. 1. And if so where were they buried If we do but consider how the great charge and care of publick affairs was committed to
Ibid. fol. 33. 2. R. Eliezer ben Jose saith In this thing have I accused the Samaritan Books of falsisying and I said unto them ye have falsisied your Law and gained nothing by it for you say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plain of Moreh which is Sichem For we confess that the plain of Moreh is Sichem The Samaritan Text in Deut. XI 30. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plain of Moreh near Sichem but no such thing in Gen. XII 6. is added If the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sepulchre did not lay some obstacle in the way I should easily conceive that Stephen had his eye as intent if not more upon this place as upon the Cave of Macpelah It is not said that Abraham bought this place much less that he bought it for a burying place but however that he did buy it though not under that notion of a burying place seems probable because this was the first place in which he pitcht his Tent and built an Altar all which he would hardly have done upon another mans ground It is said of Jacob that he bought a parcel of ground where he had spread his Tent Gen. XXXIII 19. And why should we not think that Abraham did the same only it is not expressly said so of him as it is of Jacob. It might be no improper question here upon what conditions Abraham Isaac and Jacob fed their Cattel and maintained their Families in the land of Canaan Whether the places and fields they occupied were common and had no proper owner Whether Abraham not far from Sichem in the plain of Moreh in the disposal of himself and his flocks intruded upon an others possession or whether it was all champaign without any Lord It is probable it was neither one nor the other and therefore some third thing must be found out viz. that either they might purchase those lands or take them of the owners upon an agreed rent It is said of Abraham that he planted a Grove in Beersheba Gen. XXI 33. How came he to any right in that piece of land Had that place no Lord no Prince no owner till he came If it had any Lord or owner which is most probable then it is easie apprehending how Abraham might come by the possession of it viz. by some sum of money though there is no mention made of it However whether Abraham bought the plain of Moreh or no it is very evident from the words of the Protomartyr that the Patriarchs were buried in that place where he in his very first entry upon that land had made his abode where he had received the first promise of the land by vision and where he erected his first Altar and I cannot believe but that either St. Stephen or St. Luke would in this their short way of speaking revive the memory of some such thing viz. that the Patriarchs were buried in that very same place where Abraham had made his first abode where he had received the first promise of the land yet that they did not possess that land any otherwise than in their graves VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When he was full forty years old THE Martyr speaks agreeably with that whole Nation e e e e e e Beresh rabba fol. 115. 3. Moses was forty years in Pharaohs Court and forty years in Midian and forty years he served Israel Rabban Jochanan ben Zaccai exercised Merchandize forty years was learning the Law forty years and forty years he ministred to Israel R. Akibah was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an illiterate person forty years he bent himself to study forty years and forty years he ministred to Israel f f f f f f Vid. Et Shemoth rabba fol. 118. 3. VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For he supposed that his brethren would have understood c. MOSES was endowed with a spirit of Prophesie even in Pharaohs Court to which that passage may refer that he was mighty in words and in deeds and knew himself designed to redeem Israel out of Egypt and so he thought that people conceived of him too For they could not but know the story of his miraculous preservation in his infancy his Providential education in a Prince's Court and especially the apparent signs of a Prophetick spirit in him Which though Moses himself speaks nothing of yet doth Stephen relate it not without good authority and the consent of his Country-men who all suppose Moses miraculously born and as wonderfully saved in the Ark of Bulrushes namely that he was conceived when his mother was an hundred and thirty years of age brought forth without any of the pangs of childbirth and born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt for prophesying g g g g g g Sotah fol. 12. 1. Note by the way how that fiction of Josephus h h h h h h Antiq. lib. 2. cap. ◠concerning Pharaoh's putting his Crown upon the head of the child Moses and his throwing it to the ground is told also by the Jewish Rabbins i i i i i i Shemoth rabb fol. 118. 3. only with this variation that Moses himself took the Crown from Pharaoh's head and put it upon his own VERS XLII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Have you offered to me slain beasts and sacrifices c. KImchi upon this place of Amos speaks out what the Jewish Schools think in this matter by a passage taken out of Bab. Chagigah k k k k k k Fol. 6. ◠There is a Tradition concerning the daily sacrifice made in mount Sinai R. Eliezer saith that there were rules indeed given concerning it on mount Sinai but the sacrifice it self was not offered R. Akibah saith it was offered and from that time hath not ceased But what do I prove in these words Have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness O ye house of Israel viz. the Tribe of Levi that had not committed Idolatry they offered but Israel did not offer And in those words the children of Israel kept the Passover in its time seems to be some reproach reflected upon Israel as hinting that they had observed no Passover in the wilderness but that It is most certain that Sacrifices were offered in the striking of the Covenant Exod. XXIV in the Consecration of the Altar and the Tabernacle and in the celebration of that Passover and this was all done in Sinai before the fatal decree past of their not entring the land But it may not without reason be suspected that though the daily Sacrifice were continued after that time for we find live-coals upon the Altar Numb XVI 46. and it is not to be thought that fire would be perpetually burning on the Altar to no purpose But Gods complaint seems to be about the free-will offerings that they ceased and that
〈◊〉 〈◊〉 〈◊〉 Every Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Wise men of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Scribes of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Governors of it These words are recited with some variation elsewhere g g g g g g Avodah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Wise man who taught others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scribe Any learned many as distinguished from the common people and especially any Father of the Traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Disputer or Propounder of questions he that preached and interpreted the Law more profoundly VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Wisdom of God the world by wisdom knew not God THAT is the World in its Divinity could not by its wisdom know God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wisdom of God is not to be understood that wisdom which had God for its author but that had God for its object and is to be rendred Wisdom about God There was among the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom about natural things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom about God that is Divinity But the World in its Divinity could not by wisdom know God CHAP. II. VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Wisdom not of this World THE Apostle mentions a fourfold Wisdom I. Heathen Wisdom or that of the Philosophers Chap. I. 22. which was commonly called among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grecian Wisdom Which was so undervalued by them that they joyned these two under the same curse Cursed is he that breeds hogs and cursed is he who teacheth his son Grecian Wisdom a a a a a a Bava Kâ—ma fol. 82. 2. II. Jewish Wisdom that of the Scribes and Pharisees who crucified Christ vers 8. III. The Wisdom of the Gospel vers 7. IV. The Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this World distinguished as it seems from the rest where This World is to be taken in that sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as it is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come And he speaks of the last and highest Wisdom which who is there that could obtain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this World before the revelation of the Gospel in the coming of Christ which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The World to come And this is that the Apostle does namely to shew that the highest yea the soundest Wisdom of the Ages before going was not in any manner to be compared with the brightness of the Evangelick Wisdom VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which eye hath not seen c. R. b b b b b b Bab. Sanhedr fol. 99. 1. Chaia bar Abba saith R. Jochanan saith All the Prophets prophesied not but of the days of the Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as to the world to come eye hath not seen O God besides thee c. These words are repeated elsewhere c c c c c c Schabb. f. 63. 1 upon another occasion Where the Gloss The eyes of the Prophets could not see these things You see here the Rabbin distinguishes between the Days of Messiah and the World to come which is sometimes done by others but they are very commonly confounded And you see upon what reason yea upon what necessity he was driven to this distinction namely that he supposed somethings laid up for those that waited for God which the eyes of the Prophets never saw But saith he the Prophets saw the good things of the days of the Messiah therefore they are laid up for the world to come after the days of the Messiah Rabbin learn from Paul that the revelation under the Gospel is far more bright than the Prophets ever attained to CHAP. III. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As unto babes THE Hebrews would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children from a word that signifies to give suck Hence that saying is very common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children in School d d d d d d Chetub fol. 50. 1. Rabh said to Rabh Samuel bar Shillah the Schoolmaster Take a child of six years of age and give him food as you would do an Ox. The Gloss is Feed him with the Law as you feed an Ox which you fatten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a man deal gently with his son to his twelfth year The Gloss there If he refuse to learn let him deal gently with him and with fair words c. VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wood hay stubble THAT the Apostle is speaking of Doctrines is plain by the Context I. He supposeth these builders although they built not so well yet to have set themselves upon that work with no ill mind vers 15. He himself shall be saved II. By the several kinds of these things Gold Silver Wood Hay Stubble we may understand not only the different manner of teaching but even the different kinds of Doctrines taught For if they had all propounded the same Truth and Doctrine it had been no great matter if they had not all declared it in the same manner But while some produce Gold Silver Wood precious pure sound Doctrine others bring Hay Stubble Doctrine that is vile trifling and of no value or solidity the very Doctrines were different and some were such as could endure the trial of the fire and others which could not III. There were some who scattered grains of Judaism among the people but this they did not as professedly opposing the Gospel but out of ignorance and because they did not as yet sufficiently understand the simplicity of the Gospel Paul calls these and such like Doctrines Hay and Stubble to be consumed by fire Yet while they in the mean time who had taught such things might escape because they opposed not the Truth out of malice but out of ignorance had broached Falshood VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the day shall declare it because it is revealed by fire TWO things shall discover every mans work The Day and The Fire Both which you may not understand amiss of the Word of God manifesting and proving all things For the light of the Gospel is very frequently called the Day and the Law of God called Fire Deut. XXXIII 2. But I had rather in this place understand by the Day the day of the Lord that was shortly coming and by Fire the fire of Divine indignation to be poured out upon the Jewish Nation And I am the more inclined to this interpretation because there is so frequent remembrance of that Day and Fire in the Holy Scriptures When therefore there were some who built Judaism upon the Gospel foundation and that out of unskilfulness and ignorance of the simplicity of the Gospel for of such the Apostle here speaks he foretels
Perhaps it might come to pass that it might have such an effect But I reply when the Apostle saith To the destruction of the flesh he speaks not of a fortuitous effect but of a certain or undoubted one These are the reasons to omit others whereby we are led to be of their opinion who interpret the place of a miraculous action namely of the real delivery of this person into the hands and power of Satan to be scourged by him and tormented by him with diseases tortures and affrightments And the Phrases used by the Apostle about this matter and the circumstances of the thing it self do very well accord hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have judged already as though I were present I. To deliver to Satan is never mentioned in Scripture but when there was an Apostolic power as here and 1 Tim. I. 20. And that Apostolic power of striking obstinate persons miraculously or wicked sinners with any punishment was not usually put forth by them unless in the presence of the parties as by Peter against Ananias and Sapphyra and by Paul against Elymas and likewise as it is very probable against Hymeneus and Alexander yet he being now a great way distant and remote I have judged saith he and decreed to exercise at a distance this my power against this wicked man as though I were present and before his face which indeed was not ordinarily done but this was not an ordinary wickedness II. To this sense is that clause to be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my Spirit that is my Apostolical Spirit or the gift of the Spirit conferred upon me So the Spirit of Elias dwelt upon Elisha 2 Kings II. 15. that is The Prophetical Spirit of Elias III. And compare that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the name of our Lord Jesus Christ with the same manner of speech Act. III. 6. In the name of Jesus Christ of Nazareth rise up and walk namely when a miracle was to be done And also IV. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power is very usually in the Gospel referred to miracles it is very rarely if at all used for the power of Discipline Let us conclude our discourse of Excommunication among the Jews with a Tradition received among them which see if you please 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Schab fol. 11â— 1. If the Rabbins Serpent bite any one there is no cure for him Bar Kasha in Pumbeditha was bitten by the Rabbins Serpent and there was no cure for him The Gloss is Because he had transgressed against the Excommunication of the wise men therefore when he was bitten by a Serpent there was no healing for him VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wrote to you in an Epistle IN an Epistle What I. The Aorist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred I had written without any wrong to Grammar I had written in this Epistle Accompany not c. before the report of this wickedness came to me but now hearing it I sharpen my pen the more and I bind you with a straighter prohibition namely That ye do not eat with such II. The Apostle had sent Timothy to the Corinthians before he wrote this Epistle Chap. IV. 17. and it is very likely that he sent some Epistle by him in which he had so written But Stephanas Fortunatus and Achaious coming to the Apostle and laying open the whole state of the Church of Corinth to him and bringing him Letters and Questions from the Church when as yet as they knew Timothy was not arrived at Corinth he suppresses that Epistle and comprizes it in this And if you say that is lost you will say true in some respect because the exact copy of that Epistle came not unto us and you will not say true in another respect because in this Epistle we have all things comprized in that and much more besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to company I. It is plain the Apostle riseth higher here and obligeth them with a straiter admonition than he had done before He had written to them before Mr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to company with them now he writes Mr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to eat with them II. It is plain also that he aims his words at prophane Christians not at Heathens both now and when he writ before For there were among the Christians converted from Heathenism some without doubt whose Parents or Children or Kinsmen not yet converted wallowed in Idolatry Covetousness and Whoredoms But now a Christian was not to forget all these alliances Nor was all familiarity and respect towards them to be cast away III. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes saith Camerarius Necessitudinem aliquam interiorem some more intimate friendship or Alliances which indeed in some respect is true if that more inward friendship be distinguished into that which is more close and less close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be reckoned that conversation and friendship which a Jew might enter into with a Jew and not with a Heathen according to the rule of which as being very well known it scarcely can be coubted but the Apostle speaks I. A Jew might deal and traffic with a Heathen nevertheless under this and some other cautions of that nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c c c c Avodah Zarah cap. 1. Three days before the Festivals of the Heathens it is forbid to give and receive with them to lend to or to borrow of them to restore or to fetch back any thing c. I scarcely believe this falls under the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accompanying II. To eat together and at one Table was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to accompany which certainly appears enough from the strait prohibition of such eating with a Heathen A Pharisee in Markets and Fairs would have dealing with a common person but he would not eat with him So a common person would trade with a Heathen but he would not eat with him The Apostle therefore does not oppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accompanying and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eating together one against another but propounds Eating together as a certain degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Companying or mixing together For III. There was which by common experience may be observed a much more inward friendship than such a bare eating namely that which is called by the Jews Lawyers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Copartnership in merchandize and traffic and that which is called by us Deputation both forbidden a Jew with a Gentile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Bab. Sanhedr fol. 63. 2. It is forbidden a man to enter into Co-partnership with a Heathen lest happly he mast sometime swear and is compelled to swear by his Idol And Maimonides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Schilluâ—hin c. cap. 2. A Heathen is not made a
speak two or three LET one sing who hath a Psalm let another teach who hath a doctrine and if a third bath exhortation or comfort as vers 3. Let him also utter it VERS XXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if any thing be revealed to another that sitteth by THAT is very frequently said of the Jewish Doctors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sate which means not so much this barely He was sitting as He taught out of the Seat of the Teacher or he sate teaching or ready to teach So that indeed he sate and he taught are all one Examples among the Talmudists are infinite In the same sense the Apostle If something be revealed to some Minister who hath a seat among those that teach c. not revealed in that very instant but if he saith that he hath received some revelation from God then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the first be silent let him be silent that hath a Psalm and give way to him VERS XXXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it is a shame for women to speak in the Church COmpare that q q q q q q Megill fol. 23. 1. The Rabbins deliver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one is reckoned within the number of Seven of those that read the Law in the Synagogues on the Sabbath day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even a child even a woman But the Wise men say let not a woman read in the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the honour of the Synagogue Note that it was a disgrace to the Church if a woman should read in it which was allowed even to a child even to a servant much more if she usurped any part of the Ministerial Office It was also usual for one or the other sitting by to ask the Teacher of this or that poynt but this also the Apostle forbids women and that for this reason Because it is not allowed women to speak but let them be subject to their husbands vers 34. It was allowed them to answer Amen with others and to sing with the Church but to speak any thing by themselves it was forbidden them CHAP. XV. VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that he was seen of Cephas NAmely going to Emmaus See what we have said at Mark XVI VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then he was seen of above five hundred brethren at once IN a Mountain of Galilee Mat. XXVIII 16. When it is added by the Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But some doubted which is to be warily understood not that some of the Eleven now still doubted of his Resurrection for Thomas himself had believed before but that some of that multitude assembled there with the Eleven doubted Therefore it is not only congruous but necessary to render that verse thus And they the Eleven Disciples seeing him worshipped him but others doubted Not some of the Eleven but others of the company VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After that he was seen of Iames. WHAT James The Son of Zebedee or of Alpheus It is more probable to understand it of James the Son of Alpheus and that he was alive when Paul wrote this and that the Apostle seems on purpose to treat of the appearance of Christ to Peter and James the Minister of the Circumcision and to himself the Minister of the Uncircumcision See the story of one James a Disciple as he is stiled of Jesus a a a a a a Avodah Zarah fol. 16. 2. 27. 2. VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As one born out of due time c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An untimely birth Job III. 16. to the LXX Interpreters is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which is to be marked they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An hidden untimely birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an untimely birth proceeding out of his mothers womb when the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hidden seems rather to denote the contrary namely That it never went out of its mothers womb but was always hidden there So the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an untimely birth hidden in the womb Hence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very usual among the Talmudists for a woman bringing forth an abortive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A b b b b b b Cherithuth cap. 1. hal 3. woman that comes before her time and brings forth in the figure of a beast or a bird 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coming before her time and bringing forth a sandal secundine or a figured lump c. Numb XII 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As an untimely birth coming out of the mothers womb and devoureth the half of her flesh As though the Apostle should say How far am I from an Apostle As much as some mishapen and desormed lump brought forth by an abortive birth differs from the shape of a man You may render the words in English more apt and clear unless I am mistaken in my conjecture after this manner As to a thing born out of due form than as they are rendred As to one born out of due time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A child not shaped So the LXX in Exod. XXI 22. VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first fruits of them that slept ALthough the Resurrection of Christ compared with some first fruits hath very good harmony with them yet especially it agrees with the offering of the Sheaf commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only as to the thing it self but as to the circumstance of time For first there was the Passover and the day following was a Sabbatic day and on the day following that were the first fruits offered So Christ our Pasover was crucified The day following his crucifixion was the Sabbath and the day following that he the first fruits of them that sleep rose again VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are baptized for the dead I. IN this sense you may best understand these words Otherwise what shall they do who undergo martyrdom and are baptized in that sense as baptism denotes death by martyrdom if the dead are not at all raised For I. That Baptism is taken for martyrdom appears enough Mat. XX. 22 23. II. See how very well the connection of the following verse agrees to this sense What shall they do who have undergone and do undergo martyrdom if there be not a Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And why do we also every day and every moment go in danger of martyrdom III. He argues from them that die in Christ that is in the Faith of Christ ver 18. And do you believe he would omit an argument from those that die for the Faith of Christ IV. He saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What shall they do Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What do they Not what they mean or denote or signifie by this that they are baptized c. But what shall they do Or what shall become of them They have delivered their bodies
distinction is taught by phrases that speak both parties viz. them that profess and them that do not and sometimes by a single word that speaks them that profess only I will mention these few 1. 1 Cor. VII 12 13. But to the rest speak I not the Lord. If any brother hath a wife that believeth not and she be pleased to dwell with him let him not put her away And the woman which hath an husband which believeth not and if he be pleased to dwell with her let her not leave him Brother in opposition to unbeliever The Apostle here starts the point of Christians married with infidels whether they should divorse because of Religion and what rank their Children were in To the rest speak I not the Lord. He spake not without the Lord but he means that there was not a Text for this case in the Law See vers 10. And unto the married I command yet not I but the Lord. Let not the wife depart from her husband And see Chap. IX 8. Say I these things as a man or saith not the Law the same also If any brother i. e. Christian. See 1 Cor. V. 11. If any man that is called a brother be a Fornicator or Covetous c. whereby Brother is plainly meant a Christian. A wife that believeth not viz. a Pagan And so along The same case is handled 2 Cor. VI. 15. What concord hath Christ with Belial and what part hath he that believeth with an Infidel There Believer and Infidel are opposed Believer here is as large as professor in opposition to Jew or Pagan 2. Those Phrases Within and Without 1 Cor. V. 12. What have I to do to judge them that are without do not ye judge them that are within It is a Jewish phrase and they straiten the sence that take those that are without to be meant of Christians In one word sometime Believer alone the opposite not named Act. II. 44. And all that believed were together and had all things common And here whole families children and all are understood Sometime Disciples and Christians Act. XI 26. The Disciples were called Christians first at Antioch In this sence Church most commonly is taken viz. for the Professors of Christ in opposition to Jews and Pagans that professed him not XVI Matth. 18. Thou art Peter and upon this Rock I will build my Church Which is meant of the Church of the Gentiles in general So III. Ephes. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God So by Saints are meant nothing else but Professors of Christian Religion 1 Cor. VI. 1 2. Dare any of you having a matter against another go to Law befare the unjust and not before the Saints Do ye not know that the Saints shall Judge the World And VII Chap. 14. For the unbelieving husband is sanctified by the wife and the unbelieving wife is sanctified by the husband else were their children unclean but now are they holy Now are they Saints answering to the usual Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Sanctitate Here is a study for a young Divine to be setled in the sense of these words There are great divisions and great misconstruction of one another from mistake of these things II. That God hath appointed Sacraments as external and visible marks whereby to sign out this distinction Badges of Homage as in the Text Disciple all Nations baptizing them So under the Law Circumcision served for that end to be a mark of a Jew and therefore the Heathen are called uncircumcised And when some of the circumcised seed degenerated that they wanted that mark to distinguish them then God ordained the Passover So under the Gospel Baptism is the Mark as in the Text. Children are baptized that there may be none in our families that bear not the badge of Homage Christ ordained it for this end to badge out the owning of his Power and to introduce into the Profession of him III. Gal. 27. For as many of you as have been baptized into Christ have put on Christ. See Joh. III. 5. Jesus answered Verily verily I say unto thee Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God Speech is there had of Christs Kingdom of Heaven upon Earth or the state under Christ. See vers 2 3. Nicodemus came to Jesus by night and said unto him Rabbi we know thou art a teacher come from God for no man can do these miracles that thou dost except God be with him Jesus answered and said unto him Verily verily I say unto thee Except a man be born again he cannot see the Kingdom of God Where mark how Christs answer suits He observed in Nicodemus words signifying that he thought he saw the dawning of the Kingdom of Heaven and now it was that the Jews thought it would come upon them and this further confirmed him that Christ was the Messias To this therefore Christ answers and intimates to Nicodemus to be baptized Why would Christ himself be baptized Because he would own the proper way of introduction into the Gospel which he was now to preach So the Lords Supper is a badge of this distinction See 1 Cor. X. 14 16. Wherefore my dearly beloved flee from Idolatry The cup of blessing which we bless is it not the communion of the blood of Christ the bread which we break is it not the communion of the body of Christ As much as if he should have said because we have the Sacrament of the Communion of the body and blood of Christ therefore avoid Idolatry It is the badge of those that profess Christ in opposition to Heathenism I might speak how the word Sacrament speaks such distinction but that is well enough known III. As Baptism hath several coordinate ends so all or most of them are suitable to that that we are speaking of viz. introducing into the Profession of Christ. Both Sacraments have several ends therefore it is proper in the dispute now about them to consider whether it is fit to apply them to one only end 1. Baptism hath a doctrinal end It is a visible word Loquitur Deus ut videas As it is a visible sign so a visible doctrine As God speaks in Jer. II. 31. O generation see ye the Word of the Lord. The Lord to come home to our capacity brings divine things to our eyes 1 Joh. I. 1. That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon Thus Baptism when we see it administred reads the doctrine of our natural defilement and purging from it Ezek. XXXVI 25. is so understood Then will I sprinkle clean water upon you and ye shall be clean from all your filthiness and from all your Idols will I cleanse you So circumcision in the member of generation shewed a check to our
are Seals Obligations and Privileges And upon every one of these children are capable of the Sacrament of Baptism First Why is it not lawful to imprint a Seal of Gods truth upon babes Memorials of Gods truth and faithfulness have been imprinted upon liveless and insensible things Thus the Bow in the cloud was set for a token of a Covenant between God and the Earth IX Gen. 13. And Joshua wrote Gods Law on the stones of the Altar VIII Josh. 32. It was imprinted on children by Gods appointment in circumcision why not now Why do we seclude children from that honour now Why uncapable now Mistake not in thinking that Sacraments seal his righteousness or interest in God that receives them no they seal Gods truth whosoever receive them Simon Magus received baptism and Judas the Lords Supper they were seals of Gods truth though not to their profit Peter Paul received them for advantage How As Seals Yes but not sealing their righteousness but as seals of Gods truth and so they confirmed their faith T is ignorance and a blind cavil to assert the Sacraments seals of his righteousness that partakes of them and therefore that Infants are not to be baptized Secondly Infants are capable of an Obligation A man may bind his heir though an infant So infants were bound by circumcision Why not now Nay see Deut. XXIX 11 15. You stand this day all of you before the Lord your Captains of your Tribes your Elders and your Officers with all the men of Israel your little ones c. That thou shouldest enter into covenant with the Lord thy God and into his oath c. Neither with you only do I make this Covenant and this oath But with him that standeth here with us this day before the Lord our God and also with him that is not here with us this day Where you see that those that were unborn and distant when Moses made this Covenant were bound to this Covenant and children are no further off than these For the equity of the obligation lies not in the parties understanding the thing but in aequitate rei in the equity of the thing it self How come all men liable to Adams sin Aequitas imputationis the equity of imputing it to them makes them liable as they are in Adams loins and Covenant How do men become bound to perform their duty Not because able but ex aequitate rei because it is so equal and fit that they should So children at baptism may come under obligation not because they are able to perform their duty to know it but the equity of the thing lays it on They have this natural bond upon them as Creatures to Homage God if the Sacramental bond be added they are bound as Christians to Homage Christ. Why should this be so monstrous since they are as much capable to know one as the other I may add they are part of their Parents and therefore to be brought under the same Bond. So I would answer an Anabaptist I baptize my child because I am baptized my self A strange reason will he say Let him give me the reason of those two passages Gen. XVII 14. And the uncircumcised man child whose flesh of his foreskin is not circumcised that soul shall be cut off from his people he hath broken my Covenant And Exod. XX. 5. I the Lord thy God am a jealous God visiting the iniquity of the fathers upon the children Alas what hath the poor child done Why doth God visit the iniquity of the Father upon the child He is part of his Parent and in the punishment of the child the Parent is punished Here then is the reason why Parents ought to bring their children to Baptism because they themselves are not whole under this bond and introduction if part of them viz. their children be out of it This is the reason of baptizing whole families Act. XVI 15. 33. c. Where you may see how they were first discipled by Baptism in a minute after hearing of Christ and also how the whole Family was baptized with the Parent It is childish to say it may be there were no children in those families and shews their ignorance that plead it For if never so many children they must be baptized For so was the Custom of the Jewish Nation in their use of Baptism when a Proselyte came in his children were baptized with him and all this upon this ground that all that were related to the Parent might come into Covenant But were succeeding generations of Proselytes children baptized I answer No but only the first generation was baptized Why then are we baptized after the conversion of our Nation I answer They had the Sacrament of admission Circumcision for true Israelites and that continued from generation to generation and Baptism being of the same nature and use requires the same continued practise Thirdly Baptism is for privilegial ends And a child is capable of privilege A child in the cradle may be made a King Children were capable of Circumcision that was a Privilege to be admitted into the Jewish Church why are they not capable of the like privilege now Talm. Bab. in Jeramoth Cap. 4. disputes this case and so resolves That one may be privileged though he know it not As one at a distance may be chosen Fellow of a College Why is not a child capable of receiving a badge of the privilege of being under the Covenant with his Parents Object But these Privileges come by birth of Christian Parents Answ. No not any privilege further than Baptism Birthright intitles to that and that admits to the rest of the privileges He that was uncircumcised was cut off though of circumcised parentage Gen. XVII 14. This argument the Apostle handles 1 Cor. VII 14. So that children are not only capable of Baptism as a Privilege but bound to Baptism as an Introduction to privileges and cut off without it as it was in circumcision We conclude with that remarkable passage Matth. XIX 14. But Jesus said suffer little children and forbid them not to come unto me for of such is the Kingdom of Heaven Who brought these children Not unbelievers such to be sure would not they must therefore have been such as believed on him But what did believers bring them for Not to heal for if it were for that end why should the Disciples hinder them rebuking those that brought them vers 13. Christs answer to the Disciples shews that they brought them as children of Disciples and that Christ would own them as his Disciples which he by his words concerning them professeth them capable to be And the Disciples rebuked those that brought them not that they were ignorant that children were introduced into the Gospel bond and profession with their Parents but they thought this too much that they should desire so particular admission by Christ. It is observable that Baptism in the first times was the badge of Preservation from destruction See
blasphemed Christ 1 John II. 22. Who is ◠lyar but he that denieth that Jesus is the Christ He is antichrist that denieth the Father and the Son And that then was the Jew Secondly When they were destroyed then Rome began to persecute till Constantine Thirdly When that was quieted then the Arian and the Macedonian appeared in the Jewish Spirit Fourthly That cursed Spirit was hardly laid but then the Papacy begins t◠rise and brings in all Judaism against the honour of Christ. And Fifthly That unmasked in the Reformation the Jewish Spirit appears again in the Socinian A SERMON PREACHED AT ASPEDEN April 5. 1660. 1 COR. X. 2. And were all baptised unto Moses in the Cloud and in the Sea ONE great breach in England is the breach about the Sacraments It is the policy of the Devil to divide Christians even there where there is the greatest bond of Communion As poison is to our Victuals which makes that which in its own nature is the great means of the preservation of our health and lives to become the destroyer of it Our knitting together must be in these Sacraments but they are made the means of our disuniting Therefore if the present occasion called not for it yet the present necessity of our Nation does to inform our selves about these bonds For your instruction in the Sacrament or Bond of Baptism I have chosen these words Wherein we may observe these four things I. Israel was Baptized II. All were baptized III. Unto Moses IV. In the Cloud and in the Sea I. Israel was baptized when they came out of Egypt From whence I make this Doctrine That Baptism was no new thing when Christ ordained it in the Church of the Gospel This Observation is of excellent use It is said concerning the times of the Gospel that there should be new Heavens and a new Earth All new When God set aside that old people he chose him a new people viz. The Gentiles This change of new for old consisted in two things First Some things were laid aside And Secondly some old things were reserved but the end of them changed All the Ceremonial Law laid aside but the Moral reserved and the Doctrine cleared The publick Worship of the Temple laid aside of the Synagogue reserved But some old things were reserved and changed At the Passover the Lamb was laid aside Bread and Wine reserved but the end changed And in this Sacrament where Baptism was added to Circumcision Circumcision was laid aside Baptism received The first mention of Baptism is in Gen. XXXV 2. And Jacob said unto his houshold and unto all that were with him Put away the strange Gods that are among you and be clean and change your garments Be clean the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mundate vos That Baptism is meant here is confest by the Jews The next mention is this in the Text They were all Baptized unto Moses c. And this is the more considerable that they should be Baptized now when they were but newly circumcised to wit in the three days darkness that was upon the Egyptians during which time Israel was circumcised to qualifie them to eat the Passover For no uncircumcised Person may eat thereof Exod. XII A third mention of Baptism is at Sinai So the Jews And they speak of Proselytes Admission now The Anabaptists will not hear this nothing but the letter of Scripture But that is a dangerous Text. T is true we are to require it for the foundation of Faith but by ininsisting upon it too rigorously for other matters we lose infinite profit that may accrue to us by Examples and Explications But let us reason with them that Baptism could be no new thing in those times First The Scribes and Pharisees were not so easie to be brought to follow Novelty But they came in multitudes to Johns Baptism Matth. III. 7. Secondly See I. Joh. 25. The Jews sent Pharisees to John the Baptist and they asked him why baptisest thou then if thou be not that Christ Whereby you may see they never questioned the thing and shewed also that they were easily perswaded that the Messias would make use of their rite of baptizing for the admitting Disciples Take this in the dispute about Poedobaptism They tell us that there is no example in the Scripture of children baptized I answer True but no such example needed to be recorded for Christ took up Baptism as he found it in the Jewish Church and they baptized Infants as well as grown persons And if Christ would not that Baptism should have been administred to children he would have forbidden it Therefore there is no Rule or Example given in Scripture of baptising children Luke wrote enough in XVI Act. 15. 32. where he tells us of the Baptism of Lydia and her houshold and of the Jaylor and all his Now one reading these passages in Judaea how would he have understood it Undoubtedly according to the ordinary practise of Baptism as it was used among them in admitting of their Proselytes which was that when the Master of the house was baptized for a Proselyte all his family children and all were baptized too T is the best rule to come to the understanding of the Phrases of Scripture to consider in what sence they were taken in that Country and among that People where they were written II. They were All baptized Who All our Fathers vers 1. All passed through the Sea Were there not children here How Was there no child in arms did they carry none on their backs when they passed through the Sea What say the Anabaptists here This Text saith All were baptized They say None ought to be baptized that are children because they are not capable of understanding the Ordinance What then Were the Jewish children more capable than the children of Christians There are two opinions of the Anabaptists which we are to be informed in else we may fall into mistake First That Baptism is not to be administred to any that are without knowledge Secondly That it is not to be administred to any unless he be verus filius foederis a true son of the Covenant To these I will put answer into your mouths To the first God never ordained Sacraments that their nature should be changed pro captu recipientis according to the capacity of him that received them Ordinances retain their nature whosoever receives them As sin is sin though not felt and the Word is the Word of God though he that hears it is not benefitted by it So Sacraments are Sacraments as to their nature whatsoever the Receivers be T is true their fruit is pro captu recipientis but not their nature The Sacrament is a seal whosoever receives it Again You read of Baptism without knowledge in Matth. XXVIII 19 20. Go and Disciple all Nations baptizing them in the Name c. Teaching them to observe all things that I have commanded you c. Baptize and Teach
Church of God That Jerusalem for that fact should be a curse a hissing and an everlasting desolation and that Rome that was as guilty every whit should be a blessing a renown and the prime Church of all Churches Let a Papist solidly unriddle me this and he says something And to speak to what he pleads we may first answer with that common saying Ubi lex II. non distinguit c. what the Word of God doth not distinguish we are not to make any distinction about but of any differences of qualities twixt Rome Heathen and Papal the Word of God doth not distinguish unless it shew the Papal to be the worse of the two In this Chapter indeed it distinguishes of the change of state and government from Imperial to Pontifical but for mischievousness and abomination there is no such distinction Rome Heathen in the beginning of the Chapter is a Beast like a Leopard with feet like a Bear and a mouth like a Lion And Rome Papal at vers 11. a beast like a Lamb but it speaks like a Dragon and exerciseth all the power of the former Beast and is not behind it a whit in wickedness and cruelty A Lamb in shew but a Dragon a Devil in speech and the very former beast in demeanor the former beast had the mouth of a Lion this of a Dragon the former bad this worse And look but at several places that speak of this City and you find they speak of it without any such distinction of quality but that Rome all along is her self i. e. stark naught till her latter end and till she perish The first time you meet with any hint of Rome in Scripture is Numb XXIV 24. And I. ships shall come from the coast of Chittim and shall afflict Asshur and shall afflict Eber and he also shall perish for ever Where by Chittim that Rome and Italy are meant it is the consent both of Jews and Christians both of Protestants and Papists and the very intent and story of the passage doth so enforce it to be taken And the words shew how Ships and Souldiers from Rome should afflict and conquer Assyria who had been once the great afflicter and that they should afflict and conquer Heber or the Hebrews the afflicted people yea afflict Christ the chief child of Heber for Rome as I said put him to death All which History sheweth to be most true And he also that is Chittim Rome or Italy shall perish for ever The word also parallels her perdition with Amaleck of which there is mention vers 20. Amaleck was the first of the Nations that is he was the first of the Nations that fought against Israel Exod. XVII and that Nation shall perish for ever So Chittim or Rome is the last of the Nations that shall afflict Heber and the Israel of God and he also shall perish for ever Now do you find any such distinction here as that Rome Papal should be holy blessed and the most excellent Church in the World when the conclusion the period of Chittim is that he shall perish for ever And the last time that there is discourse in Scripture of Rome it makes this distinction II. indeed of the state and government of it that Rome Heathen is the Beast and Papal is the false Prophet but it leaves both under the same condemnation and perishing for ever Revel XIX 20. And the Beast was taken and the false Prophet And both these were taken and cast alive into a lake of fire burning with brimstone Antichrist in Scripture is charactered under the character of Apostasie or falling away III. from the Truth 2 Thes. II. 3 4. There must be a falling away first and then the Man of sin shall be revealed And Rev. IX 1. I saw a star fall from Heaven unto the Earth and to him was given the key of the bottomless pit And he opened the bottomless pit and there arose a smoke out of the pit as the smoke of a great furnace and the Sun and the Air were darkened by reason of the smoke of the pit And there came out of the smoke Locusts upon the Earth c. He that lets Hell loose and opens the bottomless pit and le ts out smoke that darkneth all the World and le ts out Locusts that devour all before them He is a Star a Churchman an Angel a Minister of the Church as Chap. I. 20. The seven Stars are the Angels of the seven Churches but a Star fallen from Heaven a Minister apostatized and revolted from the Truth or else he would not rightly resemble his father the Devil who abode not in the truth but fell from it and became an enemy Now let any one judge whether Rome Heathen or Papal be this apostatized wretch and whether of them hath departed from the truth Rome Heathen never embraced the truth and so could never fall from it Rome Papal hath done it with a witness And lastly That much mistaken place in Revel XX. speaks to this very tenour we are IV. upon First The old Dragon which is the Devil and Satan is bound by Christ a thousand years that he should no more deceive the Nations vers 3. The old Serpent had deceived the Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heathen for above two thousand years with Idolatry false miracles false oracles and with all blindness of superstition Now Christ sending the Gospel by his Apostles and Ministers among the Heathen or Gentiles bound the Devil and imprisoned him curbed his power and delusion that he should not deceive the World in manner as he had done but the World now becomes Christian and Heathenism is done away and this is there called the first Resurrection viz. the Resurrection of the dead Heathen as Ephes. II. 1. You hath he quickned who were dead in trespasses and sins And Joh. V. 25. The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live Well thus the Devil is bound a thousand years during which time the Gospel runs through the World and prevails and makes it Christian. At vers 7. the Devil is let loose again and by Popery he makes the World as blind deluded heathenish as it had been in the worst times under Heathenism And it were no hard thing out of History to shew that Rome Papal did equal nay exceed Rome Heathen in all blindness wickedness cruelty uncleanness and in all manner of abomination But an hour a day a week would not serve the turn to describe that full Parallel The Text gives a full summary of all though in few words when it tells us that the Dragon the Devil gave his power seat and authority to Rome and it hath and doth and will act in that spirit while it is Rome and can any thing but mischief be expected from such a spirit This days memorial is evidence enough instead of more A Plot and Design of
out its own Eyes and chuse to be blind and live in darkness when it hath Eyes and light A doleful thing that men should be killed because they will not be fools Think of the hundreds that have gone to the fire and faggot because they could not believe Transubstantion because they could not believe that which is contrary to Reason Religion and the trial of the Sences therefore they must be put to a most cruel death Poor England because she will not be Popish must be no more because she will not lose her wits she must lose her life Poor Abel must be murthered because he will not be such a wretch hypocrite and vilain as Cain This is all the quarrel they had against us because we would not be of such a Religion as they are of and had no mind to build our Salvation upon straw and stubble Think of this and of the constant practise of Rome to seek to destroy those that will not be of her mind and Religion then guess who is the Gog and Magog in the Text that takes up persecution and fighting against those that will not be deceived by Satan as they themselves are The design of this day engageth us to hate Popery that must be maintained and propagated with blood and force I shall not dispute which is the true Religion the Protestant or the Popish Only set Jacob and Esau before you whether of the two is more lovely Popery is rough and rugged witness the Inquisition the Massacre the Marian days and the fift of November Think of these and hate Popery Let me enlarge my self a little upon this subject what a great cheat Satan puts on men when he deceives them to become enemies to true Religion There was hardly ever any persecutor of the truth in the World but he would confess this truth so that I might need no other proof of it but the confession of such enemies Paul when he murthered the members of Christ without mercy or measure he would be ready enough to say Oh! it s a cursed cheat the Devil puts upon men when he sets them to be enemies to persecute the true Religion but this Sect of Nazarens that I persecute they are Hereticks Apostates and t is a good deed to persecute them for they are fallen from the Religion of their Fathers Bonner that Butcher of Hell that so bloodily murthered so many of the Saints of God in Queen Maries time he would be ready enough to say Oh! it s a cursed cheat of the Devil to set men upon persecuting true Religion but these Lollards these Protestants are desperate Hereticks horrid Apostates that have fallen away from holy Mother Church of Rome and it is fit such men should not live And none that hates and persecutes another for Religion but he will be ready to say in the like kind this being one arrand and very general cheat of Satan to make all men though of the falsest worst and most damnable Religion or profession of Religion to believe theirs is the best The greatest Dispute in the World is which is the true Religion and as the Apostles upon Christs speaking of one betraying him every one asked Is it I So will every Religion in the World upon this Question Which is the true Religion answer It is I. The Jew saith His the Turk His the Papist His the Protestant His one Protestant his manner of worship and profession is best another His and a third His. Like the two Hostesses before Solomon about the living and dead child one saith the dead Religion is thine and the living mine and another nay my Religion is the living but thine the dead How is it possible to determine this controversie about which there hath been so much quarreling and so many many vast Volumes written And if we do not determine which is true Religion we can make nothing of the Doctrine before us which speaks of Sataus cheating men to be enemies to it It would speak high to undertake to determine when dispute is betwixt so Learned Men. But let me give you these two marks of it which also may help to give some caution against being enemy to it I. That is the true Religion and true Religiousness that the Devil hates most That is the King of Israel that the Captains of the Syrians bend themselves most to fight against 1 Kings XXII Need I to tell you how the Devil in the Revelations is continually fighting against the true Saints of God and their Religion It hath been his quarrel ever since God set the enmity between the Womans seed and him Gen. III. 15. Now certainly it may be a very pregnant mark of discerning what a mans Religion and Religiousness is by computing whether the Devil have reason to hate it or no. In the great question twixt Papists and us whether is the true Religion Bring them to the touchstone hath the Devil any cause to hate worshiping of Images to hate the casting away the Scripture and taking up the wretched Traditions of Men to hate their nurseling of the people in Ignorance and the blind leading the blind into the ditch to hate the Popes pride and arrogance against God and Christ and Kings and Princes the Clergies domineering over the Consciences of Men to keep them blind and so as they may make a prey of them In a word hath the Devil any reason to hate that Religion that is nothing but paint and show and outside and no life of Religion at all in it These things make for him and are on his side and bring him Souls to Hell heaps upon heaps and he hath no reason to be an enemy to these Hath the Devil reason to hate or hinder the Religion and Devotion of him that is huge devout in the Church in all ceremonial and formal appearance and they would take him for a Saint or an Angel but out of the Church he is loose covetous malicious cruel prophane and no better than a Devil Such mens Religion will never do the Devil any disadvantage or be any diminishment to his Kingdom But that Religion that gives God his due in holy and spiritual Worship in holy and spiritual walking that devotion that serves God in Spirit and Truth that Ministry that in care and constancy and conscientiousness is always striving to bring Souls to God and to bring them beyond the form to the power of godliness and to deliver them from the power of darkness to the Kingdom of Gods dear son Let any man of reason and understanding guess whether Satan do not cannot choose but hate such a Religion Devotion Ministry So that as Solomon judged this live child is that Womans because her bowels earn towards it so may we very well judge that to be the true and best Religion and Religiousness that the Devils bowels earn against that he cannot but hate and be enemy to II. That is the best and truest Religion and Religiousness that sheweth forth
is very tender and loving to our Souls It is the great dispute Whether an Infant in Baptism be capable to have a Vow and bond laid upon him And thereupon some deny Infant baptism because he is not able to stipulate or take any bond upon him for he knows not what a bond or a Vow means Man is born as a wild Asses colt saith Job and a wild Asse colt little understands any religious concernment and an Infant when he is baptized as little Very true and yet Anabaptists cannot say A wild Asse colt is as fit to have a bond laid upon him as an Infant An Infant hath a Soul and ows duty to God a wild Asse colt wants both which moves God to deal after another manner with an Infant than with an Asse colt An Infant hath sin and guilt upon it and so hath not an Asse colt and upon this account also God deals in another manner with an Infant than an Asse colt An Infant is born a child of wrath as the Apostle saith all are Ephes. II. 2. God surprizes it as soon as born and makes it enter into bonds with him that it may come out of the state of wrath But further in answer to this objection consider these three things I. The child indeed then understands not what it does and cannot stipulate again in words to God as God by his Word doth to it but the very equity of the things that God lays upon it doth tie the child in the bond and wrap him in the obligation as justly and forceably as if the child had said Amen to every particular For it is the equity of Gods commands that lays the obligation of obedience upon men and not their own consent For as the Prophet speaks whether they hear or whether they forbear yet the obligation lies upon them Because it is so meet fit and just that they should do what God commands them By this equity God lays his obligations upon us in our baptismal bond And though as Infants we cannot understand nor consent to it yet by the justness of the things enjoyned we are inwrapped in it And Gods Vows are upon us and the more because he lays them on for our good viz. to deliver us from the wrath under which we are born The bond is to forsake the Devil and his works to believe in God and to serve him And can there be any thing more just and equal And though we are not then able to give consent to the bond and obligation and though none others should undertake for us yet doth not the very equity of the thing required oblige us II. God by the continual preaching of his Word minds us of the obligation We know not what we did nor what it was laid upon us but he all along now teaches us to know it and daily is refreshing to us the sight and sense of our bond and as it were anew tying it on It is considerable that the Commands are called the Covenant and the two Tables of the Ten Commandments the Tables of the Covenant And whose Covenant Both Gods and Mans. Gods because God hath indented with man upon such conditions And Mans especially because the condition of the obligation is his And God is continually warning him that it is his obligation There is a voice behind him continually telling him this is his duty III. As God in Baptism lays his obligation upon us when we knew not of it and in preaching of the Word is continually urging of us to know it so in the Sacrament of the Lords Supper he would have us willingly and knowingly to take it upon us They know not what the Lords Supper means that own not an obligation in it As in that Sacrament there is taught living by Christ so there is challenged a living to him The Sacrament reads that Christ died for men and that very thing reads that men are not to live to themselves There is a benefit pertaking of Christ to live by him but there is an obligation also a bond to live to him For as the Covenant is obligatory so this seal or administration of the Covenant is so too Now he that in receiving the Sacrament owns not such an obligation and takes not that bond upon him understands not what he does And if his heart do not engage to live to Christ as much as he desires to live by Christ he seeks to serve his own turn and not Christs A SERMON Preached upon 1 KINGS XIII 24. And when he was gone a Lion met him by the way and slew him and his carcass was cast in the way And the Asse stood by it the Lion also stood by the carcass IN this Chapter there is mention of one or two miracles and there is intimation of two wonders The miracles are the Altar at Bethel renting and Jeroboams head withered and at the Prophets prayer restored again The wonders are that so brave a Prophet should be deceived as he was should be destroyed as he was and its wondrous that the Lion that destroyed him should not also destroy his Asse I know you know the story He was sent to cry out against the Idolatrous Altar at Bethel and so he did He is commanded not to eat or drink in that place and he did not though the King kindly invited him home But by the deceiving of another Prophet he is brought back again when he was got out of Town he eats and drinks in the Town contrary to what he was commanded and when he goes out again a Lion meets him by the way and kills him There is no difficulty at all in the wordsof the story it is very easie to be understood but there is mysteriousness in the providential disposal of God that appears in the story I. The good Prophet to be so destroyed How would this incourage Jeroboam and the Idolaters at Bethel in their Idolatry Oh! this man was but a false Prophet all he said against our golden Calf and Altar was but a scarbabe for otherwise he would never have come to such an end And how might they boast that their new God at Bethel had met with him for his sauciness against him II. And how might this discourage other Prophets to go on the message of the Lord when this poor man sped no better than to be killed with a Lion III. That one Prophet should so deceive another as the old Prophet at Bethel deceived this poor man to his undoing by telling a lye and making him transgress the command of God How might this disadvantage the function and credit of the Prophets for who will believe them when they lie one to another and deceive one another IV. A poor man to be cheated and deceived into a transgression having that fair excuse The old Prophet did deceive me and I did it And yet to be so dreadfully punished for it as that it must cost him his life and in such a manner too as to be
finished there shall be the general resurrection And accordingly they construe the words before us to this sence The rest of the dead lived not until the thousand years were finished And then lived An opinion as like the opinion of the Jews as one egg is like another They think Christ shall reign among them on earth a thousand years pompous reign So do these They think that at the beginning of his reign the holy Prophets and Patriarchs shall be raised from death and reign with him So these They think that at the end of his thousand years reign there shall be the general resurrection and world of Eternity so do these So that the Millenary doth Judaize and he knows it not he is fallen into the Jews opinion and is not aware of it This book of Revelations is exceeding full of expressions that allude to the Jewish customs and opinions I say again is exceeding full but it were ridiculous to think that such passages are to be construed in the same literal sense that the Jews took them in Only those common and well known things as being familiar to the Nation are used to signifie or illustrate some spiritual sence or matter Expressions are used in this place that are agreeable in sound to the opinion of the Jews but not agreeable in sence but signifying something else They conceit a personal pompous reign of Christ on earth a thousand years in all earthly state and gallantry These words speak of a reign of Christ a thousand years but they mean his reign and ruling by his Word and Spirit and of his subduing and bringing the Nations into subjection and obedience but by the Ministry of the Gospel They speak of those that had been martyred reigning with him but the meaning only is to intimate that the children of his kingdom must suffer persecution and that they shall lose nothing by their persecution but as the Apostle speaks If they suffer with him they shall also reign with him Let us read the verse before I saw the souls of them that were beheaded for the witness of Jesus and for the Word of God And which had not worshiped the beast neither his image neither had received his his mark upon their foreheads or in their hands and they lived and reigned with Christ a thousand years But the rest of the dead lived not again till the thousand years were finished And did they live then That is not imaginable the time of reviving being then past and over For at the end of the thousand years Satan is let loose again brings in Popery and Mahumetism and the World grows as Heathenish as it had been before Satans binding and imprisoning So that they had lost the opportunity of reviving which was in the thousand years The word Until signifies doubly either concluding or else excluding you may see my meaning by these examples The Master in the Parable gives Talents to his servants and bids them Occupy till I come Here the word until concludes that he would come again This iniquity shall not be purged from you till you dye Es. XXII 14. Here the word till excludes them from ever having their iniquity purged The word until in the text is of this latter construction and means that they let slip and embraced not the opportunity of reviving all the thousand years when was the time of reviving and so they lived not again at all And if we well observe the Histories both of the Heathen and of the Church we shall find that all along this time that the Gospel was dispersing through the World there were multitudes of Heathens that would not forsake their Heathenism and multitudes in the Church in a little time fell to superstition and worshiping of Images and so even turned to Heathenism also Therefore God suffers Satan to be let loose again to go about in the world again with his delusions he brings in Popery in the West and Mahumetism in the East and so the whole World is returned to blindness and darkness again because when the light shone they would none of the light They would not embrace the offer of reviving when the time and opportunity of reviving was therefore they lived not again till those thousand years were finished and then the time of living again was over So that in the words before us we observe three things I. That the raising of the Gentiles from the Death of Sin is called the first Resurrection II. That in that time of raising some lost the opportunity and would not be raised III. That they losing the opportunity of rising and living missed always of rising and living I. As to the first thing named That the raising of the Gentiles from the death of sin is called the first Resurrection It gives us occasion to consider how a mans getting out of the state of sin into the state of grace is a Resurrection or a rising from the dead And with all to compare this first and last resurrection together and to see what connexion there is between them I. To Sadduces and Atheists that deny the resurrection at the last day because they can see no reason for it I should propose this question Whether there hath not been a raising of dead souls from the death of sin Abraham once an Idolater was not his soul dead then Yet afterwards he was the great Father of the faithful Was there not then a Resurrection of that dead soul Manasseh the King an Idolater a Conjurer a Sacrificer of his Sons to Molech was not this man dead in trespasses and sins and yet this man afterwards was a Penitent a Convert a Promoter of piety and the true worship of God Was not here a Resurrection of a dead Soul Is God less able to raise a dead body out of the grave than to raise a dead soul out of its sins Nay is not this as great a work of God as that will be Christ that can make such vile souls that they may be like unto his most glorious soul cannot he make these vile bodies that may be like his most glorious body according to the mighty working whereby he is able to subdue all things to himself II. But let us look upon this first resurrection a little and blessed and holy is he that hath part in it over such an one shall the second death have no power In some things it is not parallel or like to the second resurrection in more it is First The Second Resurrection shall be of all bodies this First is not of all souls And if we come to seek for the reason of the difference where shall we find it Cannot the same power that shall raise all bodies also raise all souls The reason of the difference lies not in the difference of that power Were it not as much for the glory of God to raise all souls as to raise all bodies The reason of the difference lyes not there neither For God chooseth freely the
revolted from that and expects to be saved by his actings and puts a scorn and reproach upon the Spirit of grace A sad wretch Look on him look on his villany and of how sore punishment do you think him worthy The Apostle reads his doom I. That there is no more sacrifice for his sin to keep off vengeance when he hath trod under foot the great sacrifice and counts the blood of attonement but a common thing II. That that could not but follow when there was no sacrifice for attonemenr viz. A fearful expectation of judgment and firy indignation III. That that at last was to seize as sure and sorer than the punishment of him that despised Moses Law who yet died without mercy In the words that I have chosen to insist upon which speaks the second part of this wretches villany He accounted the blood of the Covenant wherewith he was sanctified an unholy thing A great question is who is the He that is here said to be sanctified Doth it mean this wretch himself He ever sanctified Ever sanctified by the blood of the Covenant that he now so undervalues I am not ignorant what is disputed upon this case which dispute I shall not take upon me to determine but the sense of the place it self I suppose may be otherwise determined without any great difficulty or dispute viz. that the He here mentioned to be sanctified is the Son of God mentioned in the clause next preceding And I should read the two clauses together to this sense He hath trod underfoot the Son and hath accounted the blood of the Covenant wherewith He the Son of God himself was sanctified an unholy thing And I am induced to believe that this is the Apostles meaning in this place upon these two or three reasons First Because the same Apostle hath much like such an expression in this very Epistle Chap. XIII 20. Where he saith that God brought Christ again from the dead by the blood of the everlasting Covenant Now if it be proper to say Christ was raised by the blood of the Covenant it is not improper to say Christ was sanctified by the blood of the Covenant For Secondly As the words both in the Original and your English do as fairly carry that sense that I put upon them in Grammatical construction so do they in that sense carry a most undeniable truth in Theological Doctrine That Christ was sanctified by his own blood Not indeed as a Saint of God is sanctified by the blood of Christ who was once unholy but by it now is made holy But as the word signifies to separate set apart and capacitate to a holy use or office As Aaron is said to be sanctified by his cloths and unction i. e. set apart fitted accomplished for his office and Priesthood So Christ sanctified by the blood of the Covenant i. e. fitted capacitated to be perfect Mediator And so Thirdly The Apostle that he may aggravate the sin of this wretch that he is speaking of doth enhance the blood of the Covenant by the highest dignity and excellency that is possible to intitle it to This wretch accounts it an unholy common trivial thing Whereas the Son of God himself was sanctified by it by it capacitated and fitted to be a perfect Redeemer An High Priest who by his own blood entred into the holy place having obtained eternal redemption for us I shall not be urgent with any to entertain and espouse this construction that I make of the words If the fairness and probability of the sense I propose will not speak and plead for it let it alone and remember that of the Apostle Prove all things hold fast that that is good But that that I shall insist upon shall be to consider of the meaning of the blood of the Covenant And in our consideration of that we shall see the infinite preciousness and value of that blood which yet the wretch in the Text doth so undervalue that he accounts it but unholy and common And there are but too few too few that value it at its proper rate I need not tell among Christians that the blood of the Covenant means the blood of Christ of which such glorious things are spoken in Scripture viz. that we are washed redeemed justified saved by his blood the blood of the everlasting Covenant And this very intimation parts our discourse into two branches viz. to consider it as the blood of Christ and to consider the blood of Christ as the blood of the Covenant It is observed by a pious pen how Malice cankers things where it comes For those words Sanguis ejus super nos c. His blood be upon us and our children spoken in a right Christian pious sense speaks a thing that a more excellent happy and desirable cannot be prayed for viz. The blood of Christ to be upon us and upon ours as it is upon all true believers to wash clense justifie save But in their cursed cankered sense the Nation finds it to this day their direful and doleful infelicity that the blood of Christ is upon them as they wished So there is much spoken and much of comfort spoken concerning the sprinkling of Christs blood and the sprinkling of his blood in that Scripture sense brings all happiness with it But take it according to the bare letter there is no such thing nay there is the contrary in some respect Take his blood barely to mean that substance of his blood that issued from his wounds as he hung upon the Cross and some of it was sprinkled upon the Cross and some of it ran upon the ground and what happiness either to the Cross or ground from such sprinkling Nay some of it was sprinkled and dashed upon his murtherers and proved so little happiness to them that it made them the more unhappy nay the most unhappy men under Heaven Therefore as the Scripture saith The life is in the blood so are we to look for something besides the bare substance of his blood that flowed from him and besides the bare flowing of his blood from him something that was as the life of that blood that gave it the vigor virtue and efficacy of justifying and saving And what was that You will say His infinite sufferings let me add His infinite obedience In both which is concluded the supposal of the Dignity of his person and the whole is spoken I shall not much insist upon his sufferings because his obedience to those sufferings was the life of those sufferings the very life of his death as I may so phrase it and that the Dignity of his Person computed in that gave virtue vigor efficacy to his sufferings death and blood Of his sufferings I shall only say thus much That he suffered as much as God could put him to suffer short of his own wrath and that he suffered as much as the Devil could put him to with all his wrath You will say I speak too
in his two great works viz. His offering himself a sacrifice by his death and his offering the continual incense of his mediation And how methodically did the representation proceed suitable to the reality For first the Priest offered the Sacrifice upon the Altar and then went in within the Tabernacle and offered incense So Christ first offered himself at his death and then went into the highest Heaven to make Intercession The Papists in their Mass take upon them to offer Christ as a Propitiatory sacrifice for quick and dead So they are the Altar and Christ is the offering But we learn better to make Christ the Altar and we our selves and our services the offering offered upon it For the clearing of the thing before us and to reduce these words of the Apostle to a Doctrine of Faith whither he intends them let us premise these four things I. That every Christian hath three spiritual Sacrifices to offer to God Himself his Devotions and Religious services and his good works and Religious walking 1. Himself Rom. XII 1 2. I beseech you Brethren that you present your bodies a living sacrifice holy acceptable unto God 2. His prayers Devotions and Religious services Mal. I. 11. In every place incense shall be offered unto my Name and a pure offering And 3. His holy walking 16 ver of this Chapter To do good and to communicate forget not for with such sacrifice God is well pleased Christ is to be offered to God no more as Papists take on them to offer him every Mass but man is to offer himself to God the only sacrifice that God now requireth Now II. On what Altar is this spiritual Sacrifice to be offered and presented to God On some spiritual Altar as it is a spiritual offering Those Sacrifices that were earthly and material required an earthly and material Altar but those that were spiritual must be offered on some spiritual Altar else the manner of offering them contradicts their nature Now what the Apostle speaks concerning the Rock in the Wilderness The Rock was Christ so we may say concerning the Altar under the Gospel The Altar is Christ. In the Law the offering was to be put into the hands of a Priest or it could not be accepted so our services are to be put into the hands of Christ to be presented to God else no acceptance And the sacrifice was to be laid upon the Altar or it could not be accepted so must ours be laid on the altar Christ or no acceptance For III. The Altar must sanctifie the Sacrifice to make it acceptable and so our Saviour tells Mat. XXIII 19. It was not enough that the Sacrifice was a clean Beast and not unclean nor that it was without fault or blemish to make it an acceptable Sacrifice But it must be laid upon the Altar for that to sanctifie it and to make it a right Sacrifice IV. And here I cannot but take up the Jewish Doctors most true and pertinent explication of that point about the Altars sanctifying the gift viz. The Altar sanctified that that was fit for it The Altar could not sanctifie an unclean Beast a Dog or an Ass or a Cat to make it a Sacrifice but only a Beast that was clean And if the Beast were a clean Beast in his nature yet if he had faults or blemishes the Altar did not sanctifie him for a sit Sacrifice but it sanctified only that that was fit for it By all which laid together we may learn and observe the great Doctrine of Faith about our acceptance with God only by Christ. Which to view particularly let us begin from this First None can come to God to find acceptance with him but he must first give himself into the hand of Christ to bring him to God for acceptance The Apostle tells us that all acceptance is in the Beloved and to be expected no other way Ephes. I. 6. This is the great mystery of the Gospel For the want of which duly owned Turks and Jews are at loss and are lost from God for ever They both pretend for Religion pretend for Heaven but they both miss the door by which alone they are to enter and so are excluded eternally missing of Christ by whom only we come there Our Saviour indeed speaks of entring and getting into the sheepfold some other way than at the door but he saith they are thieves and robbers His meaning is of false teachers that can find a way to creep into the sheepfold the Church to seduce and destroy the sheep some other way than at the right door But whosoever will get either into Heaven or indeed into the true and sincere Religion that leadeth thither must enter by Christ the Door or he will never come there Joh. XIV 6. I am the Way the Truth and the Life none can come to the Father but by me Consider of that I am so the Way that none can come to the Father but by me Then sure the Papists are out of the way as well as Turks and Jews when they think to come to God by the mediation of Saints and Angels None can come to God but by me saith our Saviour but I can come to God saith a Papist by the Virgin Mary by Peter Paul and the mediation of other Saints in Heaven Certainly they must have some nice distinction here or they contradict Christ to his face and take his honour and give it to another Heb. VII 25. Christ having an unfailing Priesthood is able to save to the uttermost those that come to God by him If you come to God you must come by him and that only is the way to be saved But if you expect to come to God by any other means whatsoever you are out of the way and will be lost 1 Pet. III. 18. Christ suffered once for sins the just for the unjust that he might bring us to God If there were any other way to come to God than by Christ the death of Christ was but to little purpose and our believing in him to as little And we may justly say with the Apostle 1 Cor. XV. 14. Our preaching is in vain and your faith is also vain It is said of Christ that he is a Priest for ever after the order of Melchizedek Psal. CX Though he died and offered himself the great Sacrifice for sinners yet he is a Priest for ever still offering sacrifice to God but no more himself but his peoples sacrifice And that offering is twofold viz. offering the persons of his people to God as an acceptable living sacrifice and offering their services as an acceptable spiritual sacrifice to God Of the former you have testimony from his own words Isa. VIII 18. Behold I and the children which the Lord hath given me Of the later Revel VIII 3. where you read of his offering the prayers of all Saints upon the Golden Altar which was before the Throne What the manner of Christs mediation is is
stir 3. For a man to fall down before that that he can cast into the fire water dirt and trample under feet and the Image not able to say What doest thou 4. It being in the power of man to make his image in the likeness of man or beast then when it is made to think it hath power over him and he to owe homage and duty and sacrifice and devotion to it So brutish foolish besotted a thing is man when left unto himself and his own wisdom And therefore there was need of such a Commandment against such sottishness and of tyes and terrors added to affrighten men from the folly as there are two you see in the words I have read I. That God proclaims himself a jealous God II. That he professeth he visiteth the fathers upon the children I. It is no wonder God proclaims himself a jealous God in this case when the love service and worship due to him is given to an Idol to a piece of wood or stone silver or gold Conceive in your hearts what jealousie is and you will find it no wonder he is so in this case or indeed in any other where his honour is given away and bestowed upon any creature This title is oft given him in Scripture and if we well consider what jealousie is in man or woman we will read terror in the tittle when God giveth it to himself He professeth it to be his Name Exod. XXXIV 14. The Lord whose name is jealous is a jealous God Read it again and tremble The Lord whose Name is Jealous is a jealous God Moses glosses upon it with a gloss of more terror Deut. IV. 25. The Lord thy God is a consuming fire even a jealous God As if he had said Does any ask what Gods jealousie means It means a consuming fire And so the Prophet Zephany explains it also Chap. I. 18. The whole land shall be devoured by the fire of his jealousie And again Chap III. 8. For all the Earth shall be devoured by the fire of my jealousie What fire was that that devoured Sodom and Gomorrha The fire of Gods jealousie What fire was that that consumed Jerusalem and laid it in ashes Was it the fire the Chaldeans put to it at the first sacking of it and the Romans at the second No it was indeed the fire of Gods jealousie What is that that consumeth ungodly men as stubble that unquenchable fire that devoureth the chaff when God cometh to purge his floor It is the fire of Gods jealousie The Prophet Nahum doth yet clear it further Chap. I. 2. God is jealous and the Lord revengeth the Lord revengeth and is furious the Lord will take vengeance of his adversaries and reserveth wrath for his enemies The rest of the verse is an exposition of the first clause God is jealous What means that And read the first clause in the Text I the Lord thy God am a jealous God What means that An avenging God a God that avengeth in fury that taketh vengeance on his adversaries and reserveth wrath and vengeance in store for his enemies and them that hate him But that we may view Gods jealousie the better and with the more dread and trembling and oh that we could ever feelingly consider that the Lord our God is a jealous God let us first consider the nature of jealousie in men or women and by that arise to apprehend what this jealousie is in God Zealous and jealous are comprehended under one and the same word in the Hebrew Tongue and Zealousness and jealousie are uttered in that Language in the very same syllables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both In those allegations out of Zephany The land shall be devoured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the fire of his jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the fire of my jealousie Now the same word is used elsewhere in a sense most sweet and comfortable That whereas it comes in some places like Elias his fire and earthquake and wind that rent the Rocks in terror and dreadfulness in other places it comes like the still voice in sweetness and comfort In Esa. IX 6 7. Where he is speaking of Christ his Names and Kingdom that he should be called Wonderful Counseller c. And that of the encrease of his government and peace there should be no end upon the throne of David and upon his Kingdom to order and establish it with judgment and justice from henceforth ever for ever he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The zeal of the Lord of Hosts will perform this And so Esa. XXXVII 32. where he promiseth comfortable things to his distressed people and saith Out of Jerusalem shall go forth a remnant and concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Zeal of the Lord of Hosts shall do this And one for all Esa. LXIII 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where is thy zeal thy strength and the sounding of thy bowels In zeal is a fervent tincture of Love The zeal of thy house hath eaten me up that is the fervent Love I have to thy house And in jealousie is a high tincture of Love And accordingly Love and Jealousie are joyned and made as one thing Cant. VIII 6. In zeal is Love and forwarding that we are zealous of In jealousie Love and anger at that that provokes to jealousie A man is jealous of his wife or the wife of her husband the bottom of it is Love but the top is Anger The bottom Love How It is said that jealousie is too much Love But that rule fails For a man may be jealous of his wife he loves not And yet the bottom of jealousie is love For a man though he love not the person of his wife yet he loves to have the affection of his wife intirely to himself and cannot endure that her affections that are due to him should be given to another but disdains it and is angry at it By this we may conceive of the jealousie of God only adding the observation of that expression that is so frequent viz. Gods complaining that his people went a whoring from him Hos. I. 2. The Land hath committed great whoredom in departing from the Lord and so went a whoring after other Gods God takes it in anger and disdain that men should give away those hearts affections that love and service that is due to God to any thing besides God God doth very oft title the Church of Israel his children and oft his wife that he had married to himself Jer. III. 1. He had taken them for his wife she had played the harlot with many lovers yet if she would return he would take her again So Hos. III. 1. and in divers other places And the expression is very proper for he had forsaken all other Nations and clave only to her I shall not insist to shew how far the parallel fits any Christian Nation that God hath taken more peculiarly to himself by the administration of his Covenant among
himself to be a jealous God visiting the sins of Idolaters II. A second passage is that about the battel at Gibeah Judg. XX. concerning which let us first take up the words of Deborah Chap. V. 8. For though the history of that war is set many Chapters after the story of Deborah yet was it a great while before her as might be shewed by many evidences if I would stand upon it They chose new gods saith she then was war in the gates Was there a sheild or spear seen among forty thousand in Israel No sooner Idolatry but vengeance no sooner new gods but war in the gates and war with a witness that destroyed forty thousand of Israel and above twenty thousand of Benjamin She speaks but of forty thousand that perished as if no sheild or spear had been among them all whereas in all there fell sixty five thousand But she hints the sad slaughter of Israel which was sent by God and encouraged by him to go against Benjamin and yet when they went to battel they fell forty thousand Strange to be sent by God and yet miscarry to be encouraged by God and yet fall Oh they had chosen new gods and thence this miscarriage The Tribe of Dan had set up Idolatry and all Israel quiet and stir not against it and so become partakers of it But when a Whore hath some unhansom and hard usage at Gibeah then all Israel is suddenly up in arms to revenge her quarrel Zeal for a Whore to revenge her quarrel against Gibeah but not zeal for the Lord to revenge his quarrel against Idolatry And therefore God takes the cause into his own hand and shews himself a jealous God against Idolatry and caused forty thousand to fall in battel though he had sent and encouraged them to it III. A third passage let be that which yet comes more near the Text nay seems not only to come up to it but to go beyond it and that is Exod. XXXII 34. where after the sin of the golden Calf and the Levites slaying three thousand men yet God still hath some anger in store for that sin and saith Nevertheless in the day when I visit I will visit their sin upon them When The Jews say That in every scourge and judgment that came upon them there was a remembrance and a lash for the golden Calf And S. Stephen speaks no less or more in Act. VII 41 42. They made a Calf in those days and offered sacrifice unto the Idol c. Then God turned and gave them up to worship the host of Heaven c. This speaks God a jealous God against Idolatry and seems to speak that he visits the sins of the Fathers upon the children beyond the third and fourth generation succeeding To which thing we shall speak in course in handling of the words To which now we are come II. Then visiting the iniquity of the fathers upon the children c. All the question and scruple about the thing is Quo jure Where is Gods justice in this to visit the sins of him that sinned upon him that sinneth not sins of the fathers upon the children who probably were never witting or assenting to the Fathers sin It is Gods strict commandment to men Deut. XXIV 16. The fathers shall not be put to death for the children neither shall the children be put to death for the fathers but every man shall be put to death for his own sin And doth not he go contrary to that rule himself when he visits the sins of the fathers upon the children And it is his proclaiming again Ezek. XVIII 4. Behold all souls are mine as the soul of the father so also the soul of the son is mine the soul that sinneth it shall dye And doth he not warp from that assertion when children are punished for the sins of their Fathers That God should impute the sin of Adam to all his posterity hath been cavilled at in antient times by some Hereticks and in these later some are not well satisfied about the matter and cannot or will not see how God is just in it Visiting sins unto the third and fourth generation sounds something harsh this far more visiting the sin of the first Father upon all generations Shall he condemn millions of millions for the fault they never committed charge upon them the crime they never consented to I shall not stay my discourse upon this The answer is ready in Adam was all mankind in his Covenant was enwrapped all humane nature and the violation of that Covenant was the sin and guilt of whole humane nature But we shall speak to other kind of examples that come nearer to the sense of the words before us And these are of two sorts viz. in reference to the body or outward condition or to the soul or inward First Was not that hard measure as you may think that when Corah Dathan and Abiram the Parents only had sinned that not only they should go down quick into the pit but their houses also and all that appertained to them Numb XVI 32. The like that when Achan only was in the transgression that his sons and daughters and his very cattel should be put to death as well as he Josh. VII 24. Secondly Seems it not hard measure that when that generation at the building of Babel had only sinned against God in that design for setting up Idolatry that not only they should be given up to Idolatry and blindness but the Heathen their posterity to scores of generations The like that when that generation only had sinned in murthering Christ not only they should bear the guilt of his blood but their posterity through so many ages For the unfolding of Gods dealings in these things particularly let me first move this general consideration What care Parents had need to take that they sin not so as to leave sin and guilt and a curse upon their children and posterity Among their cares to leave them well as the word in the world goes i. e. rich to be sure to take this care that while they leave them well they leave them not ill Sin not for thy childrens sake that they smart not for thy faults when thou art gone I mention two sins particularly that may draw misery and entail a curse upon the posterity cursing their children and unconscionably scraping a cursed estate together to leave to their children Now to assert the Justice of God in this case of visiting the iniquity of the fathers c. either for these sins or others whereas it seems a wrong to the children Consider these things I. It is most just with God to punish wicked men in their dearest delights that judgment may come home to them to the quick to take away the delight of their Eyes and Heart that punishment may make them smart in the tenderest part And when Parents are so fond of that part of themselves their children that they will venture soul and body
and all to Hell for the advancement of their children is it any injustice in God to lash them in that part that is most tender and delicate to them II. I might speak that it appertains to divine justice in special manner to frustrate the designs of ungodly men and to have them in derision and to shew that they are but fools To take the wise in their craftiness and to bring their deep plotted counsels and devises to nought How frequently doth Scripture harp upon this string Do I need to cite places Job V. 12 13. He disappointeth the devices of the crafty c. He taketh the wise in their own craftiness and the counsil of the froward is carried headlong Luke I. 51. He scattereth the proud saith the holy Virgin as if she pointed at the proud design of building Babel which the Lord blasted and scattered these proud plotters into all quarters of the Earth Places to this purpose are abundant Now when an unconscionable Gripe lays his design deep by all means right or wrong he cares not to advance his posterity and to build them up an house though in blood and injury and accounts all cocksure that divine Eye and Justice that sits in Heaven laughs at his designs and hath his Counsils in derision The man saith I will lay land to land and house to house and my children shall be great and rich and prosperous in the World and I will build up a family of renown But divine Justice saith I will dash such confidence and lay such unjust and unconscionable undertakings in the dust that men may know that there is a God and that he is righteous that judgeth the Earth Arise Lord let not such men prevail let such heathenish contrivers be judged in thy sight But all this while still the objection lyes That this is indeed justice to the Father but where is justice to the Son who sinned not nor was partaker in his Fathers wickedness For answer to which we must first take up the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them that hate me But who are meant Parents or Children Nay who are those that hate God Question the World through and there is not a man upon Earth but he will deny and disclaim this But surely the Scripture speaks not in vain when it speaks so much of the haters of God as it doth That ungodly men are meant there is no doubt and in what sense they are said to hate God we may take occasion to speak hereafter Our present question is when it speaks of them that hate him whether he means Parents or Children or both I may very truly answer both And the meaning ariseth to this Visiting the sins of the Fathers that hate God upon the Children that hate God of wicked Parents upon wicked Children Observe the contrary clause Shewing mercy unto thousands of them that love me Where first we may see some answer to the question just now moved who are haters of God viz. They that love him not for there is no medium The opposites are not that love him and love him not but that love him and hate him They that love him not hate him Secondly That which we would observe is That his shewing mercy to thousands of them that love him implies that every one loves him that partakes of mercy So Visiting the iniquity of the Fathers upon the Children unto the third and fourth generation implies that every generation hates him that is so visited viz. when Children imitate the wickedness of their Parents And so God states the point Ezek. XVIII First He begins with a righteous man vers 5. and speaks of the particulars of his godliness hath not eaten upon the Mountains c. and concludes He is just he shall live vers 9. Then at vers 10. he proposeth the case that if such a good man beget a bad son a robber a shedder of blood c. And of him he concludes He shall surely dye and his blood shall be upon him vers 13. Then at vers 14. he proposeth the case of that wicked mans son that is not wicked like the father that seeth all his Fathers sins which he hath done and considereth and doth not such like c. He concludes vers 17. He shall not dye for the iniquity of his Father he shall surely live His Fathers sins shall not be visited on him if he follow not his Fathers iniquity vers 20. The soul that sinneth shall dye the son shall not bear the iniquity of the father neither shall the father bear the iniquity of the son the righteousness of the righteous shall be upon him and the wickedness of the wicked shall be upon him So that first no son is damned for the iniquity of his father we speak not of the guilt of Adams sin charged on his posterity which is another case but every one that is damned is damned for his own sin For so I take the word Dye in the Prophet He shall dye his blood shall be upon him A good son to be damned for the sin of a bad father were to speak the ways of God very unequal indeed and God contradicts that all along the Chapter Nay a bad son is not damned for the sin of his father neither nor does any such thing fall under the notion of Gods visiting the sins of the fathers upon the children Because every one that is damned is damned for his own sin And secondly God visiteth not the sin of the fathers upon the Souls of the children God never made a Soul sinful because his father was wicked Nay God never made or could make any Soul sinful because he cannot be the Author of sin Nay God never accounted a child wicked because his father was wicked For thus Ezekiah had been undone the good child of Ahaz as wicked a father as who was most wicked We spake of the Heathen given up to Idolatry because of the first rebellion at Babel and the Jews given up to blindness because of the murther of Christ. But neither damned nor accounted wicked any Heathen or Jews that walked not in the same steps of those their wicked Predecessors in their blindness Idolatry or Unbelief or other sins So that Thirdly Gods visiting the iniquity of the fathers upon the children c. means by some bodily or external punishment Whereby the son is punished for his own sins as well as his Parents And the meaning of the passage is that when God comes to visit the sins of wicked children upon them he remembers the iniquity of their Parents also against them even in the third or fourth generation Shall I give you an instance in the sins of a good father so visited upon wicked children which may clear the visiting of the sins of a bad father upon wicked children God had told David that because of his killing Uriah with the sword that the sword should never depart from his house 2 Sam. XII 10. So his
it did begin So though the Passover be appointed to be in that first month that began the new year and be called an Everlasting Ordinance Exod. XII 16. Yet upon occasion the Lord ordained it to be kept in the second month Numb IX To this we may add Gods changing the very end and memorial of the Sabbath to Israel themselves Changing said I or rather adding a new memorial which it had not before In Exod. XX. the memorial is to remember Gods creating and resting in Deut. V. where the Ten Commandments are repeated it is in memorial of their redemption out of Egypt Not unclothed of its first end and memorial but clothed upon So if Adam had continued innocent he must have kept the Sabbath and then it had been to him but the memorial of Gods creating and resting But when Christ and redemption by him was set up and come in before the Sabbath came in then it was clothed with another memorial viz. the remembrance of the redemption II. Christ had power and authority to change the Sabbath Mark II. 28. The Son of man is Lord of the Sabbath He had power over all Divine Ordinances Hebr. III. 5 6. Now Moses verily was faithful in all his house as a servant c. But Christ as a Son over his own house He is not a Servant in the house but a Son to dispose of the affairs of the house as he sees good He is greater than the Temple and so may order the affairs of the Temple as he saw good If a Jew question why he laid by the Ceremonies of Moses The answer is ready because he was greater than Moses Lord of the house in which Moses was but a Servant Nay it was he that appointed Moses those Ceremonies and he might unappoint them at his pleasure That is observable Act. VII 38. This is that Moses that was in the Church in the wilderness with the Angel which spake to him at Mount Sinai and with our Fathers who received the lively Oracles to give us With the Angel who was that It was Christ the great Angel of the Covenant as he is called Mal. III. 1. The Angel of Gods presence as he is called Esai LXIII 9. Then who spake with Moses at Mount Sinai It was Christ. Who gave him the Lively Oracles Laws Testimonies Statutes It was Christ. And then might Christ that gave them dispose of them as seemed him good So that if a Jew question why Christ changed Circumcision into Baptism the Paschal Lamb into Bread and Wine the Jewish Sabbath into the Christian Sabbath The answer is ready he was Lord of them and might dispose of them Het set up Circumcision the Passover the Jewish Sabbath and might take them down and alter them as he pleased III. Ye read once and again in Scripture of Gods creating a new world Esai LXV 17. Behold I create new Heavens and a new Earth 2 Pet. III. 13. We according to his promise look for new Heavens and a new Earth Rev. XXI 1. And I saw a new Heaven and a new Earth Now when was this done The Apostle tells us when viz. in his own time 2 Cor. V. 17. If any man be in Christ he is a new Creature The meaning of it is Gods creating a new Estate of things under the Gospel a new Church the Jews cast off and the Gentiles taken in new ordinances in his Church Ceremonious worship taken down and Spiritual set up new Sacraments Baptism and the Lords Supper instead of the Circumcision and Passover a new Command of love to one another a new Covenant a new and living way into the most holy a new Creature and in a word all things become new Then certainly a new Sabbath was fit for a new Creation Lay these two places together Gen. I. 1. In the beginning God created the Heaven and the Earth and Esai LXV 17. Behold I create new Heavens and a new Earth In fulness of time God created new Heavens and a new Earth and as the first Creation had the old Sabbath so was it not fit the new Creation should have a new Sabbath As our Saviour speaks Mat. IX 17. New cloth must not be put into an old garment nor new wine into old bottles but new wine must be put into new vessels and both are preserved So in this case a new manner of worship new Ordinances new Sacraments to be committed to the old Sabbath This is improper but a new Sabbath must be for these as well as they themselves are new How pied would Christianity have looked if it had worn a Coat all new in other respects but had had on the shirt or piecing of the old Sabbath And how unfit was it to have tyed Christians to the observation of the old Sabbath of the Jews IV. The Resurrection of Christ was the day of his birth and beginning of his Kingdom Observe the quotation Acts XIII 33. The promise which was made unto the Fathers God hath fulfilled to us their Children in that he hath raised up Jesus as it is also written in the second Psalm Thou art my Son this day have I begotten thee When was the day wherein Christ was begotten In the day that God raised him from the dead That is strange for as he was God was he not begotten from Eternity and as he was man was he not conceived by the Holy Ghost and born three and thirty years and an half before his Resurrection Yes both most true and yet that true too that he was begotten from the day of his Resurrection And the Apostle tells you how to understand it viz. He was the first begotten and first born from the dead begotten that day to the Gentiles and all the world from thenceforward a Saviour to them and by his Resurrection as the Apostle saith Rom. I. 4. Declared to be the Son of God with power by the Resurrection from the dead So likewise his Resurrection was the beginning of his Reign and Kingdom Consider upon that Mat. XXVI 29. I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Fathers Kingdom That is when I am risen from the dead And see Mat. XXVIII 18. Now I begin to reign All power is given unto me in Heaven and in Earth For now he had conquered all his Enemies Devil Death and Hell Now was not the first day of the week the day on which Christ rose fitter to be made the Sabbath to commemorate his Birth-day from the dead and his entrance into his Kingdom than the last day of the week the old Sabbath on which day he lay in the grave and under death Kings and Potentates use to celebrate their Birth-day and the day of entrance into their Kingdom and this King of Kings was it not fit that such a memorial should be of his Birth-day and entrance into his Dominion And compare the Creation and Christs Resurrection whether of
be under the torments of Hell And the Captain of our Salvation to be under the condition of the damned Let it not be told in Gath publish it not in the Streets of Ascalon Let not the Jews hear it nor the Turks understand such a thing lest they blaspheme our Lord of life more than they do The colour which is put upon this opinion by them that hold it is because Christ upon the Cross bare the sins of men and therefore that he was to bear the wrath torments and damnation that man had deserved And for this they produce those places Esa. LIII 6. The Lord hath laid on him the iniquity of us all 1 Pet. II. 24. Who his own self bare our sins in his own body on the tree And they would have Christ to mean no less when he cried out Eli Eli Lamasabachtani my God my God why hast thou forsaken me For the stating of this matter I lay down these two things I. That it was impossible Christ should suffer the wrath of God the torments of Hell and be in the case of the damned for any cause of his own II. That he did not could not suffer these though he bare the sins of all his people I shall speak to both these under these five observations I. In all the passages of Christ at his suffering you cannot find that he looks upon God as an angry God Begin at his prayer at his last supper Joh. XVII Can you find there even the least hint that he doubted of Gods favour to him It is the rule of the Apostle 1 Tim. II. 8. That we lift up holy hands without wrath and doubting Can we think that Christ ever prayed with doubting Especially look into that Prayer and there is not the least tincture of it vers 1. Father glorifie thy Son Did his heart then any whit suspect that God was angry at him Vers. 2. Thou hast given him power over all flesh that he should give eternal life Are these the words of one that suspected he could come under the heaviest wrath of God Vers. 4. I have glorified thee on Earth I have finished the work which thou gavest me to do Are these the words of one that thought he could ever be repayed for so doing with wrath and vengeance and the torments of Hell Vers. 5. And now O Father glorifie me with thine own self with the glory which I had with thee before the World was Vers. 13. And now Father I come unto thee Vers. 21. Thou Father art in me and I in thee Vers. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory Had Christ when he spake these things any suspicion or thought that he could possibly come under the heavy wrath of God It is said Chap. XVIII 1. He went beyond Kidron There he is in his agony then he prays Let this cup pass from me Why What did he see in the Cup Bitterness enough but not one drop of the dregs of Gods wrath Guess his case by the case of sinful men A Stephen a Cranmer a Ridley a Martyr is brought to the Stake He hath a Cup put into his hand and that very bitter but doth he see any of Gods wrath in it Martyrs could not have gone so joyfully to death had they seen God angry in that bitter dispensation Christ could not have gone so readily to his sufferings had he thought he had gone to encounter Gods indignation Look at his words on the Cross Hodie mecum in Paradiso To day shalt thou be with me in Paradise Were these the words of one under the torments of Hell to assure the thief of Heaven Pater in manus tuas Father into thy hands I commend my Spirit Did he apprehend God angry as at the Damned when he spake these words Nay those words Eli Eli Lamasabachtani speak not that he felt the wrath of God but a bitter providence that God had left him to such wrackings and tortures and to such wicked hands So that look at Christs passages at and near his Passion and you find not one word or action that doth bewray that Christ felt himself any whit at all under Gods fury Nay look through the Scripture whatsoever is spoken of Christ it sets him far from being to be thought liable to the wrath of God Was Christ a child of wrath as well as others Scripture tells you no. Esa. XLII 1. Behold my servant whom I uphold mine elect in whom my Soul delighteth I have put my Spirit upon him How far is that from such language as this Behold Christ under my wrath behold him under the torments of Hell And so that passage Matth. III. ult Lo a Voice from Heaven saying This is my beloved Son in whom I am well pleased And at his Transfiguration In whom I am well pleased And does he ever come to be angry at him as at the Damned and to lay his fury on him as on the tormented in Hell It troubles me to think any Christian should hold such an opinion concerning our Saviour and indeed where there is little need to imagine such a thing Could not Christ have wrought Redemption without enduring such heavy wrath then it were not so improper to conceive so But II. Christ in the work of Redemption had not to deal with the wrath of God but the justice of God not with his wrath to bear it but with his justice to satisfie it There is a great deal of difference may be made twixt wrath and justice and twixt satisfying one and the other A Judge condemning a Malefactor weeps and grieves Is there any wrath No but only justice The Malefactor satisfies the justice of the Law no wrath stirring Consider what was the debt men ought to God What owest thou to my Master It will be said Damnation and suffering eternal torments True these were due to them but the debt was of another nature viz. Obedience Damnation was the penalty upon forfeiture of Bonds but the Debt was Obedience that which man ought to God before he became sinful which he owes to God as he is God and which the Law challengeth and which the Gospel does also Does man owe Damnation to God as he is God as he is Creator as he is Lawgiver Or as man is man No God rather owes and will pay Damnation to man for being sinful Therefore that which Christ was properly to pay for his people was that which was properly their debt which they could not pay viz. Obedience And that the Scripture harps upon Rom. V. 19. As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Phil. II. 8. He became obedient unto Death Now what was Christ obedient to To say To the wrath of God were hardly sense but To the will of God which would prove and try him and could do it thorowly without wrath It was
the Justice of God that Christ was to satisfie and if he could not have done that then there would have been some reason he should have suffered his wrath The Justice of God challenged obedience of men or no coming to Heaven satisfaction for disobedience or they must to Hell Here is enough saith Christ to serve for both ends They have disobeyed here is obedience more than all their Disobediences do or can come to They cannot obey as they should here is that that makes it out viz. Obedience infinite III. The truth was that Christ had to deal with the wrath of the Devil but not at all with the wrath of God Consider but these passages and see what was the stress that Christ had to deal withal in his Passion First That Gen. III. 15. He shall bruise thy head and thou shalt bruise his heel Satan the seed of the woman shall destroy thee This is explained Heb. II. 14. For as much as the children are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death that is the Devil And 1 Joh. III. 8. For this purpose the Son of God was manifest that he might destroy the works of the Devil And then observe that Joh. XIV 30. The Prince of this world cometh and hath nothing in me And Luke XXII 53. When I was daily with you in the Temple ye stretched forth no hands against me but this is your hour and the power of darkness While I preached there was a restraint upon you because my hour was not come but now you and Hell are let loose to have your full swing against me There was a Combate proposed in the sufferings of Christ before God and Angels Twixt whom Christ and the wrath of God No but twixt Christ and Satan and all his power What doth God in this quarrel Doth God fight against Christ too as well as the Devil Was his wrath against him as well as the Devils wrath What against his own Champion his own Son No he only tries him by affliction not overwhelms him with his wrath He only lets him alone to him to be the shock of Satan He little assists Satan by his wrath laid on his own Champion See the great Mystery of this great Dispensation in brief God had created the first Adam and endued him with abilities to have stood Thus endued he leaves him to stand of himself and permits Satan to tempt him and he overcomes him and all mankind are overthrown God raised up a second Adam endued with power to foil Satan do he his worst and not only with power to withstand Satan if he will but a will that could not but withstand Satan He sets him forth to encounter and leaves him to himself lets Satan loose to do his worst Satan vexeth him with all the vexation Hell could inflict upon him Did not God love his Son look with dear bowels upon him all this while It is a very harsh opinion to think that Christ undertaking the combate for the honour of God against his arch-enemy that obeying the Will of God even to the death that retaining his holiness unmoveable in the midst of all his tortures paying God an infinite obedience it is harsh I say to think that God should requite him with wrath and look upon him as a wretched damned person No it was the wrath of the Devil that Christ had to combate with not the wrath of God at all IV. Though Christ is said to bear sins yet for all that God did not look upon him any whit the more wrathfully or in displeasure but rather the more favourably because he would bear the sins of his people For God looked on Christ not as a sinner but as a Sacrifice and the Lord was not angry at him but loved him because he would become a Sacrifice Joh. X. 17. Therefore doth my Father love me because I lay down my life Esa. LIII 12. Therefore will I divide him a portion with the great and he shall divide the spoil with the strong because he hath poured out his Soul unto death Do those words speak the anger of God No his wel-pleasedness his rewarding him for that he would be numbred with transgressors being none but a Lamb without spot and blemish Some say That Christ was the greatest sinner murderer c. because he bare the sins of those that were so which words border upon blasphemy and speak besides a great deal of imprudence and inconsideration See Levit. XVI 21 22. And Aaron shall lay both his hands upon the head of the live Goat and consess over him all the iniquities of the children of Israel and all their transgressions in all their sins putting them upon the head of the Goat And the Goat shall bear upon him all their iniquities Is it not sensless now to say That the Goat was the greatest sinner in Israel Was he any whit the more sinful because the sins of the people were put upon him And so of other sacrifices on whose heads hands were laid and sins put was the wrath of God upon the Sacrifice No the pleasure of God was upon it for attonement In such sense are those places to be taken Isa. LIII 6. The Lord hath laid on him the iniquity of us all 1 Pet. II. 24. Who his own self bare our sins in his own body on the tree 2 Cor. V. 21. He hath made him to be sin for us who knew no sin He bare our sins not as a sinner but as a Sacrifice And that Joh. I. 29. makes it plain Behold the Lamb of God that taketh away the sins of the World As a Lamb at the Temple bare the sins of the people so Christ bare our sins How Was the Lamb guilty or sinful No as an attonement and sacrifice And so God looked on Christ as a Sacrifice well pleasing to him not as sinful at all Need we any more illustration Observe that Exod. XXVIII 36 38. And thou shalt make a plate of pure gold and grave upon it like the engravings of a signet Holiness to the Lord. And it shall be upon Aarons forehead that Aaron may bear the iniquity of the holy things which the children of Israel shall hallow in all their holy gifts and it shall be always upon his forehead that they may be accepted before the Lord. Holiness to the Lord because he bare iniquity It should rather have been Unholiness if Aaron had been any whit the more sinful for bearing the peoples iniquities But he is said to bear their iniquities because he by his office undertook to attone for them How did God look upon Aaron in his Priesthood With anger because he bare the iniquity of the people Nay with favour and delight as so excellent an instrument of attonement Such another passage is that Levit. X. 17 c. Wherefore have ye not eaten the sin offering in the holy place
these Men pointed the Bible it savours of the work of the Holy Spirit 73 34 Rachab supposed to marry Joshua famous among the Jewish Writers 97 Rain former and later what 409 Raka a word used by one that despiseth another in the highest scorn 141 Rakkath a fortified City from the days of Joshua 67 Rama was the Name of very many Towns in the Land of Israel because they were seated in some high place Page 80 Ramah and Ramathaim Zophin there were two of the Name whence derived 41 Ransom or Attonement for Souls how much and for what end p. 1204 1205 1208. At what time it was paid p. 1205. Why the Poor therein was to give as much as the Rich. p. 1207. And why the Poor in Worldly matters gave more than the Rich did in those that referred to God 1207 Retaliation it's Laws 150 151 Ravens which brought bread and flesh Morning and Evening to Elias are supposed to be the People of Orbo 317 Ravished Saint Austin's determination about chaste Matrons and Virgins Ravished by the Enemy when they broke into the City what 1098 Readers of the Low part of their work 803 Reason the mysteries of Divinity not contrary to it how to be understood 1103 Redemption or new Creation was performed on the day Adam was created 1325 Refuge Cities of Refuge their Number and Names 47 48 Regeneration what kind of Regeneration the Jews thought to be necessary to Proselytism 533 Region round about Jordan what 298 299 Registers or Scribes of the Sanhedrim were two the one sat on the right the other on the left hand one wrote the votes of those that quitted the other of those that condemned 337 Religion the Religion of the Pharisees Sadducees and Esseans was not the National Religion of the Jews but Sects and Excrescences from it p. 1036. Christ sets himself against them that set themselves against Religion p. 1164. The Principles of the Traditional Religion of the Jews made them Crucifie the Lord of Life p. 1175. What Religion the Devil hath most reason to hate p. 1177. And which is the best and what it is p. 1177. Which is the true Religion A difficult Question two marks of it p. 1176 1177. The Jewish Religion was very corrupt under the second Temple p. 1199 1200. The Romish Religion comes very near to Judaism p. 1200. Whether a Man may be saved in that Faith that is in the Religion of Rome doubted p. 1202. Some maintain that a Man may be saved in any Religion or Opinion so he live but honestly towards Men and devoutly towards God 1279 Rempham or Rephan what 673 Renting of Cloaths what 263 Repentance a Doctrine highly fit for the Jews when it was preached to them by John the Baptist The Schools of the Pharisees did ill define Repentance p. 113. The Jews supposed the Redeemer was to come at a time when Repentance was to be p. 114. Repentance not to be put off till death p. 1227. There is nothing more desirable to God Christ and Angels than the Repentance of a Sinner p. 1269. What it is that moves God Christ and Angels to desire this p. 1270. Repentance is the gift of God as well as Pardon p. 1277. The Rule to arrive at Repentance is to take Gods time as well as way 1277 Repetition of the same words in Prayer how practised condemned by Christ. 157 Rephaims what 363 Reproof and Excommunication what they were with the difference between them 747 Resurrection the first Resurrection what 1233 1235 Resurrection of Christ the Epoche of the Messias is stated from the Resurrection of Christ. p. 180. The Resurrection of Christ shews him to be the Messiah p. 691. How it argues and gives assurance of the last Judgment p. 1105. Christ Resurrection and the Creation whether the greater work 1330 Resurrection of the dead was in the days of Ezra denyed by some p. 216. How it is proved out of the Old Testament by Rabban Gamaliel p. 541. How the Sadducees came to deny the Resurrection from the dead p. 542. The Jews looked for the Resurrection from the dead p. 549 552. It is proved out of the Talmud p. 702. Proved out of the Law p. 787. Resurrection and last judgment proved p. 1101 1102 1103 c. The objections of the Sadducees and Atheists answered p. 1101 c. Resurrection of the last day demonstrated against the Sadducees and Atheists p. 1236 1237. Denyed by the Sadducees Page 1282 c. Resurrection of the Saints expected even by the Jews at the beginning of the Kingdom of the Messias 269 Revelation Prophesie Utim and Thummim were gone from the Jews for four hundred years before Christ came 1284 1288 1289 Rhinocorura a River of Egypt what 9 291 Riches worldly Riches and grandure countervail nothing with God 1210 1211 1212 Righteousness why Alms are taken for Righteousness p. 153 c. Righteousness inherent and justifying 504 505 Rings of the Altar what and for what use 33 34 Robbers were very numerous among the Jews and did strange mischiefs how there came to be so many of them 267 268 362 Rock for Christ not Peter 205 Roman Empire when it began p. 388 389. When and how it was measured p. 389. When and how taxed 389 390 Romanists and Jews how they may be said to be yoak-fellows 1110 Romans there were Garisons of them dispersed over the Land of Israel what they were p. 324. The Romans are brought in by the Jewish Writers owning themselves and boasting of their being the Children of Esau or Edom and shew that Esau ought to rule over Jacob. p. 694 695. The Epistle to the Romans when and where it was written by Saint Paul 1051 Rome is put for Edom. p. 292. Rome guilty of our Saviours death as much as Jerusalem p. 1109. It is also guilty of Apostasie p. 1110. Part of the character of Rome at this time as referring to England p. 1165 The proper Name of Rome say Roman Historians is a Secret p. 1165. The Tutelar Deity of it also unknown p. 1166. Rome is the Devils Seat his Deputy and Vicegerent p. 1166. Rome commissioned by the Devil to fight against Christ his Religion and People p. 1166 1167. When first and last spoke of in Scripture p. 1168. Rome Heathen could not be Antichrist because the character of Antichrist is Apostasie p. 1168. Rome Papal hath exceeded Rome Heathen p. 1169. Rome is ever spoken of in Scripture with a black and dismal character p. 1199. Rome and the Religion thereof comes very near to Judaism p. 1200. Whether a Man can be saved in the Faith that is in the Religion of Rome doubted p. 1202 Rome compared with the Old Jerusalem State 1200 Rule God's extraordinary Actings are not Mens ordinary Rule 1276 Rulers the false Logick of those who are for no Rulers over them but King Jesus refuted 1060 S. SABBATH when it ended p. 166 167. The Jews ate nothing on the Sabbath till the Morning Prayers of