〈◊〉 〈◊〉 〈◊〉 I gave or sent And that this must be so read appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retained in all as the Lord commanded not them but me But then there is a third difficulty which can no way be salved but by making use of the observation which we are now upon For in stead of those words in Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as the Lord appointed me the Hebrew reads in Zachary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of the Lord and the Septuagint agrees with a little change the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the house of the Lord rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I gave or sent which belongs to laying down the price in the purchace of the field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I cast as if it referred to the casting it down in the Temple For salving of which it must first be observed that the thing to which this prophecie is applied in Matthew is the high priest's buying the potters field v. 7. with that money which Judas returned to them v. 3. casting it down in the Temple v. 5. which accordingly they take up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. which is an evidence that the testimony applied to that matter must be interpreted of those High priests represented prophetically in the first person singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I gave or parted with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the potters field Secondly the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be a mistake for somewhat else and that Mr. Meade hath very probably conjectured to be by an easie change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the word of the Lord as the phrase is used Hest 1. 8 15. and often in that book and so that will be exactly rendred by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as the Lord appointed And unlesse some such change be imagined there will be no sense in the Hebrew first because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any preposition before it is to be rendred the house not into the house of the Lord and secondly because the place belonging to the High-priest's buying the field hath nothing to doe with Judas's casting down the money in the Temple or house of the Lord which act of his was precedent to the High-priest's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking and giving that money for that purchase Thus again Act. 15. 17. where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the residue of men may seek the Lord c. the words are evidently taken out of Amos 9. 12. And yet there the Hebrew words as now we read them are somewhat distant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may possesse the remainder of Edom. And therefore both by the Septuagints translation and the citation in the Acts learned men have adventured to resolve that the Hebrew was then distant from what now we find in the Copies most probably thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the residue of men may seek the Lord and all this by light changes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edom for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man or men the Singular number collective being oft put for the Plural So when Hos 14. 2. we find in the Hebrew copie which we now use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the calves of our lips but in the Greek translator and from thence Heb. 13. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of our lips 't is possible and easy to conjecture that the antienter and true reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit These examples according in this matter and many more discernible in the Old Testament by comparing the Hebrew as now we have it with the Greek make it not unreasonable to receive this account which hath here been given of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on occasion of which these others have been here mention'd because omitted in their proper places But Mr. Pocock hath given me some reason to depart from these conjectures and adhering to the ordinary reading to take notice of another notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In most other places the word is used either with an Accusative case after it or with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then constantly it signifies dominari but in this place of Isaiah and Jer. 3. 1. it is used in a peculiar different manner with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 't is Kimchi's observation as his sonne tells us that wheresoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is taken in an ill sense and accordingly he interprets it in Jeremie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have lothed you and so Rabbi Tanchumi It signifies saith he to scorne or reject in the same sense as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used which is but a light change from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus in the Arabick which is but a Dialect of the Hebrew the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely dominari and maritum esse but perturbari separari fastidire nauseare and in that sense is used in conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here it is and with alla So Ebn Jannahius whom David Kimchi commonly followes and cites by the name of R. Jonah And so this is a fair account of this place The like also hath he given of that other last mentioned Heb. 13. 15. making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit to be there taken in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint use for an holocaust which being ordinarily of Bullocks the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calves may well be rendred by it Of this see Note on Heb. 13. e. CHAP. IX 1. THen verily the note a first covenant had also ordinances of divine service and a worldly sanctuary 2. For there was a Tabernacle made the first wherein was the candlestick and the table and the shew-bread which is called the sanctuary 3. And after the second veise the Tabernacle which is called the holiest of all 4. Which had the golden censer and the ark of the covenant overlaid round about with gold wherein was the note b golden pot that had Manna and Aarons rod that budded and the tables of the covenant 5. And over it the cherubims of note c glory shadowing the note d mercy-seat of which we cannot now speak particularly 6. Now when
made by Moses but that by God ch 8. 2. this consisted of two parts * the first therefore †worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as this world consists of two parts this lower world and the highest heavens so also the Tabernacle had two regions in it the first was called the Holies or the Sanctuary wherein was the candlestick with six branches and one in the midst to signifie the planets and the bread or twelve loaves set upon the table to signifie the fruits of the earth brought forth by that inlivening influence of the heavens saith Philo And the second was a place of more sanctity then all the former which was beyond the former answerable to the place where the Oracle was in the former Temple and is the image of the highest heaven Having a golden censer belonging to it not alwaies kept in it but carried in when the priest went in who was not to goe without incense and the Arke covered round about with gold and in this the pot of Manna and Aaron's rod and the tables of the Commandements in respect of which it is called the ark of the covenant And over it the images of the Cherubim by which God is wont to appear and shew himself Exod. 25. 22. and these shadowing the covering of the Arke from whence God was wont to speak with Moses to give him answers and shew that he was propitious to the people And this being thus described we may ascend to the former things mentioned v. 1. the priests officiating and the statutes about that and that service of the priests was of two sorts the daily service and that was in the former outward part of the tabernacle But into the inner part of the tabernacle or the Holy of holies none entred but the high priest and he onely one day in the year on the fast or great day of expiation and then alwaies he carried with him blood of calves of goats of calves to offer for himself and of goats to offer for the people By which it appears that the offering of Christ which is answerable to this is after his passion performed at his going into heaven which was signified by the Holy of holies * ignorances By which the Holy Ghost typically signified that no man by the power of that first covenant could goe to heaven or that the way to heaven was not there revealed none being then admitted thither but the high priest once a year who was a type of Christ but now that that Holy of holies is destroyed and therewithall the Judaical Law there is now admission for all true Christians or worshippers of God who now have promises and right to heaven though till after death they are not admitted to their possessions And the parabolical typical meaning of this will be appliable to those of this time that still observe and contend for the observation of the Judaical forms of worship and think it is still in force For all these performances will not be able to give any man confidence to pray to God to bring any man to heaven or to obtain for him the pardon of any wilfull or presumptuous sin in the sight of God to free him from any sin that hath wasted his conscience or give him grace to purge himself from such sin see note on 1 Joh. 3. c. †Which parrable belongs to the time approaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * according to which parable for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †are offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being not able to perfect the worshipper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But onely to purge him from legal uncleannesses or pollutions as having eaten any unclean meat drinking wine at any unlawful time Lev. 10. 9. or out of any unclean vessel omitting any washing commanded by the Mosaical Law and neglecting any of those external carnal ordinances upon which they were to be punished here or to be separated from the congregation to gain them impunity for sins of ignorance c. v. 7. for to this end onely these sacrifices were instituted and so onely in order to this life and meant onely to continue till the time of Christ wherein the whole service was to be reformed and the whole course of bringing men to justification and salvation a true and spiritual purity to be introduced and a better covenant to be made with them †Being only imposed for meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for once or once for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Covenant see note on the Title of these books †Covenant * be produced †firm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * first was consecrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Covenant * commanded for or toward you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †of service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †at the consummat on of the age◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hath he been manifested by sacrificing of himself for the putting away of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †and where as there is reserved for men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for their deliverance sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on â— a. b. †the King's MS. adds here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by the same sacrifices eve y year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sure they would have ceased for many other copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaving out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others read their not but by way of interrogation so Theophylact †a commemoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * thou hast not delighted in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †framed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Indenture or folding of the Bill see note on Lu. 4. a. †that I may doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * according to the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †through which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Rood indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * upon a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hath for continuance â—ate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see v. 14. †For the time to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * And the holy Ghost also be 〈◊〉 us witnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †first said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Which he hath consecrated for us a new and living way by the veâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that 〈◊〉 his own flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Let us come to him in fulness of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a * burning of fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and that he hath authority to execute judgement and that his judgement is just c. And therefore though it may be said that that judgement of his belongs in those places to the judgement to which his Resurrection instates him and the place here belongs to his condition here in this world and so that that Affirmative and this Negative are reconcileable yet because the judging v. 48. is also said to be at the last day it will be fit to assign such a notion of judging in both these verses as that the saying he judgeth not may be reconcileable with those other places where judgement is committed to the son and that will be by interpreting the judging here of accusing And thus it will be agreeable with Joh. 5. 45. do not think that I will accuse you to the Father There is one that accusseth you Moses whose writings producible against them are there said to accuse them as here Christs words are said to do Thus Luk. 6. 37. Judge not and ye shall not be judged is set as distinct from Condemn not and ye shall not be condemned and set preparative to it as accusing regularly is to giving of sentence in any judicature CHAP. XIII 1. NOw before the feast of the passeover when Jesus knew that his houre was come that he should note a depart out of this world unto the Father having loved his own which were in the world he loved them unto the end Paraphrase 1. Now on the evening or first part of the Paschal day see note on Mar. 14. c. many houres before the time of dressing and eating the Lamb which was the Paschal feast Christ knowing that he should not live till then and consequently that what he had to say or do to his Disciples before his departure would most fitly be done presently he thus express'd the constancy of his love and kindnesse to them 2. And supper being ended the devil having now put into the heart of Judas Iscariot Simons son to betray him Paraphrase 2. When he was at supper or in supper time see v. 12. Judas having taken up that diabolical resolution of delivering up Christ to the Jews 3. Jesus knowing that the Father had given all things into his hands and that he was come from God and went to God 4. He riseth from supper and laid aside his garments and took a towel and girded himself 5. After that he poureth water into a bason and began to wash the disciples feet and to wipe them with the towel wherewith he was girded Paraphrase 3 4 5. Jesus knowing sufficiently the dignity of his person that he was the eternal son of God that came from God and was now near his time of returning to God again and of taking possession of all power in heaven and earth yet thus far humbled himself He riseth from supper and after the manner of a waiter puts off his upper garment and girt his other under garment to him see Luk. 12. b. and poured out water out of the water pots or cisterns ch 2. v. 6. into a lesser vessel usual for washing And then he set himself in all humility as a servant of the meanest quality to wash the feet of his own disciples and then wipes them with the linen cloth about him 6. Then cometh he to Simon Peter and Simon Peter saith unto him Lord dost thou wash my feet Paraphrase 6. dost thou purpose to 7. Jesus answered and said unto him What I do thou knowest not now but thou shalt know hereafter Paraphrase 7. Thou dost not yet understand what this action of mine meaneth but hereafter when thou shalt discharge the office of Apostle in the Church and consider wherein that dignity especially consists viz. in serving those who are placed under thee and in washing from them the sins and sullages of their earthly affections which still are apt to remain after they are Christians and must be daily washt off by the work of thy ministery then thou wilt consider and discern to what this action of mine emblematically tends 8. Peter saith unto him Thou shalt never wash my feet Jesus answered him If I wash thee not thou hast no part in me Paraphrase 8. But Peter would by no means let him wash his feet Jesus therefore saith to him That which is meant by my washing thy feet is so necessary to thee viz. the purifying thy affections that without it thou canst receive no benefit from me 9. Simon Peter saith unto him Lord not my feet onely but also my hands and my head Paraphrase 9. Upon that saying of Christ he replies 10. Jesus saith to him He that is note b washed needeth not save to wash his feet but is clean every whit and ye are clean but not all 11. For he knew who should betray him Therefore said he Ye are not all clean Paraphrase 10 11. He that is washed all over already needs no more washing save onely for his feet which by the daily treading that is conversing on this earth will be apt continually to gather sullage which will need continual cleansing And in like manner 't is now among my disciples The body of them is clean but yet the feet are foul viz. one base unworthy person among them meaning Judas the person that had now undertaken to deliver him up 12. So after he had washed their feet and had taken his garments and was set down again he said unto them Know ye what I have done to you 13. Ye call me Master and Lord and ye say well for so I am 14. If I then your Lord and Master have washed your feet ye also ought to wash one anothers feet Paraphrase 14. to minister and serve and do all offices of charity to one another and to all that shall be under you as you are under me that is to all believers in the Church and labour to cleanse them from all their sullages see v. 7. 15. For I have given you an example that ye should do as I have done unto you Paraphrase 15. For what I have now done is on purpose to shew you how you ought to behave your selves in that authority in the Church wherein ye shall succeed me 16. Verily verily I say unto you The servant is not greater then his Lord neither he that is sent greater then he that sent him Paraphrase 16. nor you my Apostles that I mean to settle Governours of the Church greater then I from whom you have your commission and by whom you are constituted 17. If ye know these things happy are ye if ye do them Paraphrase 17. And woe be to you if you do not practise after this example 18. I speak not of you all I know whom I have chosen but that the scripture may be fulfilled He that eateth bread with me hath lift up his heel against me Paraphrase 18. But I expect not this obedience from you all I know I have chose twelve Apostles