Office he discharged with great care and diligence though he had at that time a multiplicity of affairs to divert him especially that of perusing the sheets of the Polyglott as they were wrought off from the Press He was extreamly solicitous during his being Vice-Chancellor that he might not do any wrong to any Man or any unkindness to his friend He did once fear during that year that he had by a Sentence determined injuriously against a Friend of his This was so great a torment to his mind that he told a Friend that is yet alive that he thought it would accompany him with sorrow to his grave But the good Man was soon satisfied that what he had determined was not only just but necessary also Nor were our Authors Labours confined to the University and to his Rectory For besides the many excellent Books which he wrote of which I forbear to give any account here because I find it done to my Hand he was concerned in the useful undertakings which were begun and finished in his time Among which the Edition of the Polyglott Bible which was finished in the year 1657. deserves to be mentioned in the first place This excellent and useful Work was in great measure accomplished by the indefatigable pains of the Learned and Reverend Brian Walton D. D. and afterwards Lord Bishop of Chester and remains a monument of the exemplary diligence and eminent Learning of that excellent Prelate I shall only at present consider how far our Author was concerned in that Work I find him consulted about that whole Work by Doctor Walton at his first entrance upon it in a Letter of the Doctors to him bearing date Jan. 2. 1653. In which he begs our Authors assistance as to the Samaritan Pentateuch which he bestowed much pains about Vid. Dec. Chorograph in S. Marc. Cap. X. § 5. Nor was this the first application which had been made to him for by that Letter it appears that our Author had modestly declined the employment upon the score of his inability to which the Doctor in that Letter replies that our Author had given sufficient and publick Testimony to the World of his ability I find also that Doctor Walton as appears by his Letters bearing date Feb. 23. 1653. and April 24 1654. and June 14. 1654. and several others sent our Author the several Alphabets of sheets as they came off from the Press and desired him to peruse them as he had done and note the mistakes he should meet withal In one of which he tells him that as to the Samaritan his Diligence and Judgment had been so exact that there would be little cause to alter much less to censure and correct I find also that our Author assisted in that Work several other ways not only by procuring Subscriptions toward its encouragement but by furnishing him with several M S S. out of the University Library viz. a Syriac M S. of the Prophets which the Doctor acknowledges in a Letter bearing date Nov. 7. 1655. and a Syriac Lexicon a MS. He assisted him likewise in rectifying the Map of Judaea as appears by another Letter dated July 23. 1656. and with certain Notes out of the Jerusalem Talmud as appears by another Letter Nov. 4. 1657. Besides this our Author sent him his Chorographical Observations which we find prefixed to the Polyglott Bible under his Name Next to the Polyglott Bible and in order to render that the more useful also the greatest Work of this last age and indeed of any other of that kind is that incomparable Book the Lexicon Heptaglotton by Edmund Castell D. D. published in the year 1669. I find that Dr. Castell a Man for his great Piety incomparable Learning and incredible Diligence not to be mentioned without a Preface of honour before he entred upon that Work consulted our Author about it and submitted it to him either to stifle or give it life as he expresseth himself in a Letter to him bearing date Dec. 2. 1657. To which when the Doctor had received our Authors Answer in which he approves his excellent design in a second Letter the Doctor returns him his thanks and after his acknowledgments he adds And truly says he had we not such an Oracle to consult with bootless and in vain it would be to attempt such an undertaking And a little afterwards he adds O nos felices ter amplius quibus contigit Te vivo opus hoc tam grande quam arduum auspicato suscepisse Et benedictus ob hoc semper sit summus ille rerum Arbiter This Letter is not dated but must be written upon the beginning of that great undertaking I forbear to relate in how many particulars his Advice and Assistance toward that excellent Work was requested The Doctor tells our Author in a Letter dated Feb. 22. 1663. what his sense of him was in these word your Worth and Works so transcendent to the Vulgar way of writing all the learned World doth and ought highly to esteem I have and shall as does become me in this Work now upon me sundry times with honour mention c. Our Author did not only advise and commend and speak well These are cheap things He assisted by supplying with Money and supporting the excellent undertaker This I find acknowledged by the Doctor in a Letter bearing date March 14. 1663. How far our Author gave his assistance this way I know not but this I find that in that Letter the Doctor is transported that in these three Kingdoms says he to our Author there should be one found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such a second has never yet appeared to me who has manifested such a sentiment of my ruined and undone condition He does indeed except in that Letter the Bishop of Exon whose kindness to him was incomparably great Doctor Lightfoot indeed was very much concerned for that most Worthy undertaker and did I find do his utmost to support the Good Man in that excellent Work He wrote often to him and failed not by all manner of ways to encourage him in his Labours The Doctor tells him in a Letter bearing date Nov. 15. 1664. next to the Divine I meet with no lines like yours that so sweetly refresh and delight my Soul when quite wearied with labour c. When the first Volume of that excellent Book came out I find the Doctor giving our Author the notice of it and promising him to transmit it with a request to give a Censure of it none being either more able to judge or that will do it with greater Candor especially he desires his more severe scanning of the Arabick This he does in a Letter dated Jan. 14. 1667. He acquaints him also with the finishing of the Second Volume in a Letter dated to him June 9. 1669. By this it appears how far our Author was concerned in the encouraging of this excellent Work For the Synopsis Critiâ—orum undertaken by Mr. Matthew Pool I find our
a good space of time So that this first Miracle of turning Water into Wine was about the middle of our November or little further The Jews marriages were fixed to certain days of the week For a Virgin was to be married on the fourth day of the week and a widow on the fifth Talm. in chetub cap. 1. The reason why is not pertinent to produce here Now if this marriage at Cana were of a Virgin and on the fourth day of the week or our Wednesday then Christs first shewing himself to John and his Disciples at Jordan was on the first day of the week afterward the Christian Sabbath These Marriage Feasts they held to be commanded and thereupon they have this Maxime It is not fit for the Scholars of the wise to eat at Feasts but only at the Feasts commanded as those of espousals and of marriages Maym. in Deah cap. 5. At the Passeover it is half a year since Christ was baptized and thenceforward he hath three years to live which John reckoneth by three Passeovers more viz. Joh. 5. 1. 6. 4. 18. 28. In this first half year he had gone through his forty days temptation had gathered some disciples and had perambulated Galilee At Jerusalem at the Passeover in the face of all the People he acted in the evidence of the great Prophet and purgeth his own Temple as Mal. 3. 1 3. doth many Miracles knoweth the false hearts of many and trusteth not himself with them He found in the Temple those that sold Oxen and Sheep ver 14. For some illustration to this passage take a Story in Tal. Jerus in Jom tobh fol. 61. col 3. One day Baba ben Bota came into the Temple Court and found it solitary or destitute that is not having any beasts there for sacrifice He saith Desolate be their houses who have desolated the house of our God What did he He sent and fetched in three thousand sheep of the sheep of Kedar and searched them whether they were without blemish and brought them into the mountain of the house or the utmost Court the place where Christ found Sheep and Oxen at this time and saith My brethren the house of Israel whosoever will bring a burnt-offering let him bring it whosoever will bring a peace-offering let him bring it Among other things that Jesus did for the purging of his Temple it is said He poured out the changers money and overthrew the Tables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so again Matth. 21. 12. Maym. in Shekalim cap. 1. It is an affirmative Precept of the Law that every Israelite pay yearly half a sheckel yea even the poor that lives on alms is bound to this either begging so much money that he may give it or selling his coat to get so much Talm. in Shekalim cap. 1 c. On the first day of the month Adar proclamation was made about this half shekel that they should get it ready On the fifteenth day of that month the Collectors sat in every City for the receiving of it and as yet they forced none to pay But on the five and twentieth day they began to sit in the Temple this was some eighteen or nineteen days before the Passeover and then they forced men to pay and if any refused they distrained They sat with two Chests before them into the one of which they put the money of the present year and into the other the money that should have been paid the year before Every one must have half a shekel to pay for himself Therefore when he brought a shekel to change for two half shekels he was to pay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some profit to the changer And when a shekel was brought for two there was a double profit to be paid for the change SECTION XIV JOHN Chap. III. All the Chapter Nicodemus The Disciples baptize in the Name of Iesus BEfore our Saviours departure from Jerusalem Nicodemus one of the Judges of the great Sanhedrin cometh to him and becometh his Disciple for we cannot so properly look for a Member of that great Council in any place as at Jerusalem He had observed in his Miracles the dawning of the days of Messias or the Kingdom of Heaven but having but gross and erronious apprehensions concerning the Kingdom of Heaven or of the state of those days as was the general mistake of the Nation he is rectified about that matter and is taught the great Doctrines of regeneration and believing in Christ Christ teaching regeneration by the Spirit and Water exalteth Baptism and closely calleth to Nicodemus to be baptized The Talmudick Records make mention of a Nicodemus in these times who had to do about waters to provide sufficient for the People to drink at the Festivals He is taught against the great misprision of the Nation that Messias should be a redeemer of the Gentiles as well as the Jews The Jews in their common language did title the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Nations of the World The Earth they divided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Land of Israel and out of the Land and the People they parted into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel and the Nations of the World The New Testament which follows their common Language exceeding much useth both these expressions very often whereby to signifie the Gentiles sometimes calling them those that are without and sometimes the world Nicodemus very readily understood the word in this common sense when Christ says God so loved the world that he gave his Son And he very well perceived that Christ contradicted in these his words their common and uncharitable error which held that the Messias should be a redeemer only to Israel and those Gentiles only that should be proselyted to their Judaisme but as for the rest of the Heathen he should confound and destroy them Examples of this their proud and uncharitableness might be produced by multitudes let these two or three suffice The Jerus Talm. in Taanith fol. 64. col 1. speaking of the coming of Messias saith and produceth these words Isa. 21. 12. The morning cometh and also the night It shall be the morning to Israel but night to the Nations of the world Midr. Till on Psal. 2. The threshing is come the straw they cast into the fire the chaff into the wind but preserve the wheat in the floor and every one that sees it takes it and kisses it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Nations of the world say the world was made for our sakes but Israel say to them Is it not written But the people shall be as the burning of the Lime-kilne but Israel in the time to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expression whereby they commonly mean the times of the Messias shall be left only as it is said The Lord shall lead him alone and there shall be with him no strange god Baal turim on Num 24. 8. on those words He
from this first mischief of faction and schisme 1. A member of the Church had married his fathers wife yea as it seemeth 2 Cor. 7. 12. his father yet living which crime by their own Law and Canons deserved death For he that went in to his fathers wife was doubly liable to be stoned both because she was his fathers wife and because she was another mans wife whether he lay with her in his fathers life time or after his death Talm. in Sanhed per. 7. Maym in Issure biah per. 1 2. And yet they in the height of the contestings they had among themselves did not only not take away such a wretch from among them nor mourn for the miscarriage but he had got a party that bolstered him up and abetted him and so while they should have mourned they were puffed up His own party in triumph that they could bear him out against the adverse and the other in rejoycing that in the contrary faction there was befallen such a scandal Or both as taking this Libertinism as a new liberty of the Gospel The Apostle adviseth his giving up to Satan by a power of miracles which was then in being So likewise did he give up Hymeneus and Alexander 1 Tim. 1. 20. The derivation of this power we conceived at Act. 5. in the case of Ananias and Saphira to be from that passage of Christ to the Disciples John 20. 22. He breathed on them and said whose sins ye retain they are retained c. and so were the Apostles indued with a miraculous power of a contrary effect or operation They could heal diseases and bestow the Holy Ghost and they could inflict death or diseases and give up to Satan Now though it may be questioned whether any in the Church of Corinth had this power yet when Pauls spirit with the power of the Lord Jesus Christ went along in the action as Chap. 5. 4. there can be no doubt of the effect 2. Their animosities were so great that they not only instigated them to common suits at Law but to suits before the tribunals of the Heathen which as it was contrary to the peace and honour of the doctrine of the Gospel so was it even contrary to their Judaick traditions which required their subjection and appeals only to men of their own blood or of their own Religion The Apostle to rectifie this misdemeanour first calls them to remember that the Saints should judge the world and this he mentioneth as a thing known to them Chap. 6. 2. and it was known to them from Dan. 7. 18 27. And the Kingdom and Dominion and the greatness of the Kingdom shall be given to the people of the Saints of the most High How miserably this is misconstrued by too many of a fifth Monarchy when Saints shall only Rule is to be read in too many miseries that have followed that opinion The Apostles meaning is no more but this Do you not know that there shall be a Christian Magistracy Or that Christians shall be Rulers and Judges in the world and therefore why should you be so fearful or careless to judge in your own matters Observe in what sense he had taken the word Saints in the former verse namely for Christians in the largest sense as set in opposition to the Heathen And he speaks in the tenour of Daniel from whence his words are taken that though the world and Church had been ruled and judged and domineered over by the four Monarchies which were Heathen yet under the Kingdom of Christ under the Gospel they should be ruled and judged by Christian Kings Magistrates and Rulers Secondly He minds them Know ye not that we shall judge Angels ver 3. Observe that he says not as before Know ye not that the Saints shall judge Angels But we By Angels it is uncontrovertedly granted that he meaneth evil Angels the Devils Now the Saints that is all Christians that professed the Gospel were not to judge Devils but we saith he that is the Apostles and Preachers of the Gospel who by the power of their Ministry ruined his Oracles Idols delusions and worship c. Therefore he argueth since there is to be a Gospel Magistracy to rule and judge the World and a Gospel Ministry that should judge and destroy the Devils they should not account themselves so utterly uncapable of judging in things of their civil converse as upon every controversie to go to the Bench of the Heathens to the great dishonour of the Gospel And withal adviseth them to set them to judge who were less esteemed in the Church ver 4. Not that he denieth subjection to the Heathen Magistrate which now was over them or incourageth them to the usurpation of his power but that he asserteth the profession of the Gospel capable of judging in such things and by improving of that capacity as far as fell within their line he would have them provide for their own peace and the Gospels credit We observed before that though the Jews were under the Roman power yet they permitted them to live in their own Religion and by their own Laws to maintain their Religion and it may not be impertinent to take up and inlarge that matter a little here As the Jews under the Roman subjection had their great Sanhedrin and their less of three and twenty Judges as appears both in Scripture and in their Records so were not these bare names or civil bodies without a soul but they were inlivened by their juridical executive power in which they were instated of old So that though they were at the disposal of the Roman Power and Religion and Laws and all went to wrack when the Emperour was offended at them as it was in the time of Culigula yet for the most part from the time of the Romans power first coming over them to the time of their own last Rebellion which was their ruine the authority of their Sanhedrins and Judicatories was preserved in a good measure intire and they had administration of justice of their own Magistracy as they injoyed their own Religion And this both within the Land and without yea even after Jerusalem was destroyed as we shall shew in its due place And as it was thus in the free actings of their Sanhedrins so also was it in the actings of their Synagogues both in matters of Religion and of civil interest For in every Synagogue as there were Rulers of the Synagogue in reference to matters of Religion and Divine worship so were there Rulers or Magistrates in reference to Civil affairs which judged in such matters Every Synagogue had Beth din shel sheloshah a Consistory or Judicatory or what you will call it of three Rulers or Magistrates to whom belonged to judge between party and party in matters of money stealth damage restitution penalties and divers other things which are mentioned and handled in both Talmuds in the Treatise Sanhedrin per. 1. Who had not power indeed of capital
sweetness in their sense which doth deserve and may require our serious and feeling thoughts and meditations If any one will find a knot in a bulrush and thinks he hath found a ground for the opinion of universal Redemption out of this Word the World which our Saviour useth all along let this same Evangelist give him an answer out of 1 Joh. 2. 2. where he plainly shews that the World is not to be understood de omnibus singulis of all and every singular person in the World but of all Nations and that the Gentiles come within the Compass of Christs reconciliation for sin as well as the Jews And our Saviour useth the word here the rather that by the full sense of it he might meet with the various misprisions and misconceptions of Nicodemus and the rest of the Nation about these matters that were in discourse They conceived that the Lord only loved that Nation and none else that the Messias should only come for the good of that Nation and none else nay that he should destroy other Nations for the advancement of that Nation alone but Christ informeth him here that God loved the World the Gentiles as well as the Jews that he gave his only begotten Son to the World to the Gentiles as well as to the Jews and that God sent not his Son Messias into the world to destroy and condemn it but that it might be saved the Gentiles as well as the Jewish Nation Vers. 18. He that believeth not is condemned already Not that every one that heareth the Gospel and at present believeth not is irrevocably damned for he that believeth not now may yet believe hereafter and be saved but 1. He that believeth not in Christ is yet in the State of Damnation for out of Christ out of Salvation And 2. he is already judged for so the Greek word is as deserving damnation and one that shall fall into it if he continue in his unbelief not only by God but even by the thing it self for he that will not believe in the only begotten Son of God and that will choose darkness rather than light ex reipsa he is already judged convicted and condemned as not only out of the way of Salvation but as deserving to be damned and so shall be if he thus continue These are the two emphatical things in this speech of our Saviour that aggravate the unbelief and that justifie the condemnation of the Unbeliever 1. Because he believes not in the Son of God And 2. Because light came into the world and men chose darkness rather than light If we apply the speech to the times in which Christ appeared here was the condemnation of the unbelieving Jews that they would take upon them to believe Moses and the Prophets and yet they would not believe him that sent them nay they would believe their own foolish Doctors and traditions and any one that came among them in his own name and yet they would not believe in the name of the Son of God They walked in a double darkness as namely not only in a want of the guidance of the spirit of Prophecy and of faithful Teachers but also in the leading of most blind guides and of most dark Doctors and yet when Light it self came among them they loved and imbraced this darkness and refused the Light And much in the like kind may the matter be applied to unbelievers of what time so ever Vers. 21. But he that doth truth c. As there is an opposition here of light and darkness that is of the truth and error of a true doctrine and false for so it is apparent enough that the terms are to be understood so is there an opposition of doing evil and doing the truth and the one may the better be understood by the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the phrase used here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which phrase is used by this same Evangelist 1 Joh. 3. 8. doth not nakedly signifie to sin for the Saints of God do sin Jam. 3. 2. 1 Kings 8. 46. and cannot do otherwise Rom. 7. 15 17 18. and yet John saith that whosoever is born of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3. 9. but these phrases to do evil and commit sin do signifie a setting of a mans self to do evil Dare operam peccato as Beza translates it so on the contrary To do truth is dare operam veritati as he also renders it here when a mans bent and desire is to do uprightly when gracious desires of doing truth and uprightness lie in the bottom though the sâ—um of many failings swim aloft in heart when to will is present as Rom. 7. 18. and when the mind is to serve the Law of God as Rom. 7. 25. whosoever is so composed declineth not the light but delighteth to come to it and to the touchstone of the truth that his works may be made manifest §. That they are wrought in God That is either by the power of God for so the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may import which very commonly signifieth By as might be exemplified numerously or In God is as much as to say as in the way or fear of God as to marry in the Lord 1 Cor. 7. 39. is to marry in his way or according to his will and to die in the Lord Rev. 14. 13. is to die in his fear or in his acceptance And thus hath Christ opened to Nicodemus the great Doctrines of the New birth Baptism free Grace Faith obedience and the love of the Truth and made him a Disciple as appears Joh. 19. 39. and yet he keeps his place and rank in the Sanhedrin and there doth what good offices he can Joh. 7. 50. Vers. 22. After these things came Iesus and his Disciples into the Country of Iudea c. It is not determinable in what part of Judea Christ fixed and made his abode nor indeed is it whether he fixed in any one place or removed up and down here and there in the country It appeareth by the story in the following chapter that when he had occasion to set for Galilee he was then in such a part of Judea as that his next way thither was to go through or close by the City of Samaria and so it seemeth that he was in that part of Judea that lay Northward of Jerusalem Gibeon lay much upon that point of the compass and the waters there might be a very fit conveniency for his baptizing see 2 Sam. 2. 13. §. And there he tarried and Baptized Yet Jesus himself baptized not but his Disciples Chap. 4. 2. It is ordinary both in Scripture phrase and in other languages to ascribe that as done by a man himself that is done by another at his appointment as Act. 7. 21. Pharaohs daughter is said to nurse Moses 2 King 6. 7. Solomon is said to build the Temple and his own house 1 Sam. 26. 11 12. 14.
Galilee the upper And so ran the distinction there was Galilee and Galilee of the Gentiles that is indeed Galilee the lower and the upper Vers. 16. The people sat in darkness c. In the Hebrew of Esay it is The people which walked in darkness and so it is uttered also by the Septuagint but our Evangelist hath expressed it The people which sat according to the sense of the Prophet though not according to his syllables To sit or To walk in Scripture when they are used in a borrowed sense do indifferently signifie To be or To continue as Gen. 15. 2. I walk childless Lam. 1. 1. The City sitteth solitary c. And in such a sense are the words of the Prophet and the Evangelists to be taken The people that have been and continued in darkness c. The people here spoken of may generally mean all the dark people and places of the world whither the Gospel should come but more especially it is to be understood of the people of those places that are mentioned immediately before And so the next verse in the Prophet may be interpreted according to that restriction to those places and people Thou hast increased the Nation in restoring those places to be peopled again but thou hast not increased their joy in that they sit still in darkness of ignorance and error yet the time shall come when they shall rejoyce before thee as the joy in harvest c. Or if this verse in hand be construed largely of all Nations seeing light by the Gospel then that verse may be understood thus that the Nation of Israel was increased when the Gentiles came in as Hos. 1. 11. but the joy of the Jews was not increased by it for the calling of the Gentiles was their vexation God angring them by a foolish Nation But in the Hebrew there is a double reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not in the Text and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To him or it in the margin which latter is followed by the Chaldee which if it be imbraced the words carry no difficulty with them applied to the joy that the increase of the Church and light of the Gospel should bring to every true Israelite SECTION XIX St. LUKE Chap. V. NOW it came to pass as the people pressed on him to hear the Word of God he stood by the lake of Gennesareth 2. And saw two ships standing by the lake but the fisher-men were gone out of them and were washing their nets 3. And he entred into one of the ships which was Simons and prayed him that he would thrust out a little from the land and he sat down and taught the people out of the ship 4. Now when he had left speaking he said unto Simon Lanch out into the deep and let down your nets for a draught 5. And Simon answering said unto him Master we have toiled all the night and taken nothing nevertheless at thy word I will let down the net 6. And when they had done this they inclosed a great multitude of fishes and their net brake 7. And they beckned unto their partners which were in the other ship that they should come and help them And they came and filled both the ships so that they began to sink 8. When Simon Peter saw it he fell down at Iesus knees saying Depart from me for I am a sinful man O Lord. 9. For he was astonished and all that were with him at the draught of the fishes which they had taken 10. And so was also Iames and Iohn the sons of Zebedee which were partners with Simon And Iesus said unto Simon Fear not for from henceforth thou shalt catch men 11. And when they had brought their ships to land they forsook all and followed him St. MATTH Chap. IV. Vers. 17. FROM that time Iesus began to preach and to say Repent for the Kingdom of Heaven is at hand 18. And Iesus walking by the Sea of Galilee saw two brethren Simon called Peter and Andrew his brother casting a net into the Sea for they were fishers 19. And he saith unto them Follow me and I will make you fisher of men 20. And they straightway left their nets and followed him 21. And going on from thence he saw other two brethren Iames the son of Zebedee and Iohn his brother in a ship with Zebedee their father mending their nets and he called them 22. And they immediately left the ship and their Father and followed him St. MARK Chap. I. Vers. 14. JESUS came into Galilee preaching the Gospel of the Kingdom of God 15. And saying The time is fulfilled and the Kingdom of God is at hand repent â—e and believe the Gospel 16. Now as he walked by the Sea of Galilee he saw Simon and Andrew his brother casting a net into the Sea for they were fishers 17. And Iesus said unto them Come ye after me and I will make you to become fishers of men 18. And straightway they forsook their nets and followed him 19. And when he had gone a little further thence he saw Iames the son of Zebedee and Iohn his brother who also were in the ship mending their nets 20. And straightway he called them and they left their father Zebedee in the ship with the hired servants and went after him Reason of the Order THERE is not so much doubtfulness of the subsequence of this Section or at the least of some of it to the Section preceding for the transition in Matthew doth make it clear as there is of something contained within the Section it self Luke had related Christs unkind usage and danger by his Townsmen of Nazareth and that thereupon he slipt away from them and went to Capernaum There Matthew takes at him and tells how divinely that Prophesie of Esay came now to be fulfilled by his dwelling in those parts The land of Zabulon and the land of Nephthali c. And then he comes on with a special note of conjuction of the stories From that time Jesus began to preach c. And how Mark doth joyn with him in bringing on this story before us in the present Section though he doth it very briefly not mentioning any of his actions in Galilee till this in hand yet is it so apparent and conspicuous that there needeth nothing to be said of it But in the body of the Section now under hand lie these two queries Quest. 1. Whether is this story in Luke about Peter and Zebedees sons the same with that in Matthew and Mark For some particular circumstances do seem to difference them as whereas Matthew and Mark say Jesus was walking by the Sea of Galilee and saw Peter and Andrew casting a net into the Sea and called them Luke relates how he was in Peters ship and spake to him to cast his net into the Sea c. Again Matthew and Mark say when he had gone a little further he saw James and John mending their nets c. but Luke relateth
Porch Holy and most Holy place and by the one woodden House the seiling of the House within And in this sense Rabbi Solomon seemeth also to understand it who renders the words to this sense q q q R. Sol. in Ezr. VI. The Walls were of Marble and there was a Wall of Wood within like the building of the House which Solomon built The Septuagint have Translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Houses and Josephus followed them in so rendring it But the Chaldee Paraphrast doth use the word to signifie Ranks or Rows of Stone or Timber as Hag. II. 15. Before a Stone was laid upon a Stone he utters it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. XLVI 23. c. And in this sense doth Aben Ezra understand the word and so hath our English Translated it Three rows of great Stones and a row of new Timber But we are yet to seek for the meaning of the clause though we be satisfied with this sense of the word Three rows of Stone and one of Timber Is this to be understood of three rows of Stone Pillars and one of Wood all standing up or of three rows of Stones laid in the Walls and one row of Timber lying upon them And is this meant in the Body of the Temple it self or in some other Walls that were about it If we look into 1 Kings VI. 36. I suppose some resolution of these doubts may arise thence for there it is said parallel to what is spoken Ezr. VI. 4. That Solomon built the inner Court with three rows of hewen Stone and one row of Cedar-beams And it is almost past peradventure that Cyrus gave his Commission after that pattern having learned it from some Jews that were about him Having therefore prescribed the dimensions of the Temple it self in vers 3. he giveth also warrant and platform for Walling in the Court even after the fashion that Solomon had used namely three rows of great Stones to bring up the Wall and a row of Cedar-beams either to crest it or to lie between as the Wall rose And so do Levi Gershom and D. Kimchi expound these words in 1 King VI. The Walls were three rows of hewen Stones and one of Timber of Cedar upon them The Jews upon their return out of Captivity did first build the Altar before they set upon the building of the House Ezr. III. 3. for their necessity and occasions did call upon them to sacrifice and the very place did warrant their Sacrificing though the Temple were not yet built In the second year after their return in the second month of the year which was the second year of Cyrus they lay the foundation of the House but in the next verse the Work is hindred and so continues forlorn till the second year of Darius Ezr. IV. 24. On the twenty fourth day of the sixth month of that year they begin to prepare for the Building again and on the twenty fourth day of the ninth month they set to Work Compare Hag. I. 15. II. 18. The fashion and pattern which they followed in the particular Structures and Fabricks about the House was r r r Midr. per. 2 3. Kimch id Ezek. 40. as the Authors of their own Nation assert the Temple which Ezekiel hath described Chap. 40. 41. c. The children of the Captivity say they made the building according to the form that they saw in the building of Ezekiel in divers things which although they could not imitate to the full especially in the spaciousness of his measures and sumptuousness of his Fabrick that pattern of his being as well a figure of a Temple not earthly and not built with hands as it was an earnest and promise of an earthly Temple to be built by them upon their return yet did they lay that copy before them and did in very many things imitate that fashion and form and platform their buildings and Courts thereafter And so did Herod by the counsel of the wise Men that were in his favour as Hillel Shammai and Menahem c. when he repaired or rather rebuilt the Temple though he did in divers things exceed the dimensions of the childrens of the Captivity yet did he observe their platform and fashion as they had done Ezekiels And so as to the form and composure of the things and places themselves there is so little difference betwixt the buildings of the returned Captives and the buildings of Herod that the Talmudicks do still account both but one Temple and account that that stood to the destruction of Jerusalem to be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second Temple to Solomons first and so indifferently shall we take it up CHAP. XI The measures and platform of the Temple as it stood in the time of Our SAVIOUR HEROD sirnamed the Great a a a Jos. ant lib. 14. cap. 17. when he was a young Gallant before he came to be King had slain one Ezekias and some others with him for which he was called before the Sanhedrin to be judged for killing a man where some of the Council fearing him and some favouring him and not executing justice as he had deserved Shammai the Vice-president of the Council did boldly and plainly tell them before his face That whereas they were so favourable and partial to him now the time would come when he would not shew them such favour but should kill them And so Herod did when he was King afterward destroying the whole Sanhedrin unless it were two men Hillel the President and Shammai the Vice-president who had been so plain with him And afterwards as it were in way of expiation of this horrid fact b b b Juchasin fol 19. he was perswaded by Baba ben Bota to repair the Temple which he did so thoroughly that c c c Jos. ant lib. 15. cap. 14. he made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Larger in compass and most glorious in height taking down the old foundation and laying new This work he began in the eighteenth year of his Reign and in eight years he finished it some nine years before our Saviours birth in all which time if you will believe the Jews they will tell you d d d Juchasin ubi sup That it never rained in the day time lest the work should be hindred The sumptuousness of this building the same Authors in the Treatise e e e Succah per. 3 in Gemara Succah in the Gemara do magnifie in these expressions He that never saw Jerusalem in her glory never saw lovely City And he that never saw the Sanctuary with its buildings never saw goodly buildings Rab. Hasda saith It was Herods building And of what did he build it Rabba saith Of goodly stone and marble And some say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of marble painted or full of curious veins and divers colours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
undoubted sign of love towards God VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sell what thou hast and give to the poor WHEN Christ calls it perfection to sell all and give to the poor he speaks according to the Idiom of the Nation which thought so and he tries this rich man boasting of his exact performance of the Law whether when he pretended to aspire to eternal life he would aspire to that perfection vvhich his Countrymen so praised Not that hence he either devoted Christians to voluntary poverty or that he exhorted this man to rest ultimately in a Pharisaical perfection but lifting up his mind to the renouncing of vvorldly things he provokes him to it by the very Doctrine of the Pharisees vvhich he professed f f f f f f Peah Cap. 1. Hal. ◠For these things the measure is not stated for the corner of the field to be left for the poor for the first-fruits for the appearance in the Temple according to the Lavv Exod. XXIII 15 17. where what or how great an oblation is to be brought is not appointed for the shewing mercy and for the study of the Law The Casuists discussing that point of shewing mercy do thus determine concerning it A stated measure is not indeed prescribed to the shewing of mercy as to the affording poor men help with thy body that is with thy bodily labour but as to money there is a stated measure namely the fifth part of thy wealth nor is any bound to give the poor above the fifth part of his estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unless he does it out of extraordinary devotion See Rambam upon the place and the Jerusalem Gemara where the example of R. Ishbab is produced distributing all his goods to the poor VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A Camel to go through the eye of a needle c. APhrase used in the Schools intimating a thing very unusual and very difficult There where the discourse is concerning dreams and their interpretation these words are added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ff ff ff ff ff ff Rab. Berac fol. 55. 2. They do not shew a man a Palm-tree of Gold nor an Elephant going through the eye of a needle The Gloss is A thing which he was not wont to see nor concerning which he ever thought In like manner R. Sheshith answered R. Amram disputing with him and asserting something that was incongruous in these words g g g g g g Bava Mezia fol. 38. 2. Perhaps thou art one of those of Pombeditha who can make an Elephant pass through the eye of a needle that is as the Aruch interprets it Who speak things that are impossible VERS XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye that have followed me in the Regeneration THAT the World is to be renewed at the coming of the Messias and the Preaching of the Gospel the Scriptures assert and the Jews believe but in a grosser sense which we observe at Chap. XXIV Our Saviour therefore by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regeneration calls back the minds of the Disciples to a right apprehension of the thing implying that Renovation concerning which the Scripture speaks is not of the body or substance of the world but that it consists in the renewing of the Manners Doctrine and a dispensation conducing thereunto Men are to be renewed regenerated not the Fabrick of the World This very thing he teaches Nicodemus treating concerning the nature of the Kingdom of Heaven Joh. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Son of man shall sit upon the Throne of his Glory ye also shall sit THESE words are fetched out of Daniel Chap. VII ver 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words I wonder should be translated by the Interpreters Aben Ezra R. Saadia and others as well Jews as Christians Thrones were cast down R. Solomon the vulgar and others read it righter Thrones were set up where Lyranus thus He saith Thrones in the plural number because not only Christ shall judg but the Apostles and perfect men shall assist him in judgment sitting upon Thrones The same way very many Interpreters bend the words under our hands namely that the Saints shall at the day of judgment sit with Christ and approve and applaud his judgment But 1. besides that the Scene of the last Judgment painted out in the Scripture does always represent as well the Saints as the wicked standing before the Tribunal of Christ Mat. XXV 32. 2 Cor. V. 10. c. we have mention here only of Twelve Thrones And 2. we have mention only of judging the Twelve Tribes of Israel The sense therefore of the place may very well be found out by weighing these things following I. That those Thrones set up in Daniel are not to be understood of the last Judgment of Christ but of his judgment in his entrance upon his Evangelical Government when he was made by his Father chief Ruler King and Judg of all things Psal. II. 6. Mat. XXVIII 18. Joh. V. 27. For observe the scope and series of the Prophet that after the four Monarchies namely the Babylonian the Mede-Persian the Grecian and the Syro-Grecian which Monarchies had vexed the World and the Church by their Tyranny were destroyed the Kingdom of Christ should rise c. Those words The Kingdom of Heaven is at hand that Judiciary Scene set up Rev. IV. V. and those Thrones Rev. XX. 1. c. do interpret Daniel to this sense II. The Throne of Glory concerning which the words before us are is to be understood of the Judgment of Christ to be brought upon the treacherous rebellious wicked Jewish people We meet with very frequent mention of the coming of Christ in his Glory in this sense which we discoursed more largely of at Chap. XXIV III. That the sitting of the Apostles upon Thrones with Christ is not to be understood of their Persons it is sufficiently proved because Judas was now one of the number but it is meant of their Doctrine as if he had said When I shall bring judgment upon this most unjust Nation then your Doctrine which you have Preached in my Name shall judg and condemn them See Rom. II. 16. Hence it appears That the Gospel was Preached to all the twelve Tribes of Israel before the destruction of Jerusalem CHAP. XX. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who went out early in the morning to hire labourers YOU have such a Parable as this but madly applied in the Talmud we will produce it here for sake of some Phrases a a a a a a Hierof Berac fol. 5. 3. To what was R. Bon bar Chaija like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To a King who hired many labourers among which there was one hired who perform'd his work extraordinar◠well What did the King He took him aside and walkt with him to and fro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When even was come those labourers came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
that number of twelve But omitting this there were more also present when he said these words who had followed him in the regeneration and if all they and all the Saints that should be in the whole world were to be concluded within that priviledge of sitting with Christ upon the Bench why is the number restrained only to Twelve You Twelve that is All Saints shall judge the twelve Tribes of Israel that is the whole world is so thorny a Gloss that my fingers can by no means touch it III. We gave the sense of the words in their place Namely by Christ sitting in the Throne of his glory is not to be understood his Tribunal in the last judgment but when he should come in the glory of his vengeance against the Jewish nation then not the Persons but the Doctrine of the twelve Apostles should judge and condemn that most wicked Nation And as to the opinion it self concerning the Saints sitting with Christ. I. Nothing is plainer in the Scripture than that all shall stand before the judgment seat of Christ 2 Cor. V. 10. as well the Sheep as the Goats Mat. XXV 32. c. Mention indeed is made of reigning with Christ but no where of judging with Christ in the day of judgment II. How little or nothing doth that sound The Saints shall approve the judgment of Christ Are thrones for this to be set up that those that sit upon them should approve the judgment The very Devils and damned themselves shall not otherwise chuse but acknowledge his justice III. And what I pray is this manner of arguing Saints in the last day shall approve the judgment and sentence of Christ Therefore ye are able to judge concerning those things which pertains to this life We therefore make no doubt that the sense of these words Know ye not that the Saints shall judge the World most plainly is this Know ye not that Christians shall be Magistrates and Judges in the World Which most clearly appears by these observations I. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints in the verse before denotes all Christians as opposed to Infidels not professing Christianity But that all these shall judge the world with Christ the espousers of that opinion will not acknowledg and then let a reason be given why the word in this verse is to be taken in a different and stricter sense than the same word is in the verse aforegoing II. The Apostle speaks as of a thing known and confessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know ye not But whence was this known or to be known that Christians should be Magistrates and judges of the world Most easily and most plainly out of Dan. Chap. VII 18 27. Where when the four Heathen Monarchies which had so long ruled the world under their Tyranny fell at length the Rule and Dominion and Empire under the whole Heaven was to be translated to the people of the Saints of the most In what sense and in what latitude the word Saints is to be taken one may learn from a very plain Antithesis in that Chapter The Rule and the Dominion and Empire under the whole Heaven was before belonging to Heathens but under the reign of Christ it was the Saints that is the Christians III. This sense agrees very well with the Apostles argument Think it not unlawful to decide among themselves such differences as arise among your selves and by flying to Heathen Tribunals do not bring a reproach upon the Gospel for consider what is foretold by Daniel which ye know well enough namely that the Saints that is the Christians shall hereafter possess the Dominion and Government of the whole world as now a long while the Heathens have possessed and do possess it If they shall one day be endued with a right of governing certainly you your selves may determine of contentions now IV. That which is said by the Apocaliptic Chap. XX. 4. agrees with the sense of this place That when Christ had bound Satan that he should no more deceive the Gentiles as he had done before by Idols Oracles c. Thrones are set up and Judgment is given unto them who set upon them that is a Power and Authority of judging and ruling and exercising magistracy VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know ye not that we shall judge Angels HE saith not as he did before The Saints shall judge Angels but We shall judge them By Angels all confess Devils to be understood But certainly all Saints according to the latitude of that word in the verse foregoing that is that profess Christianity shall not judge Devils Nor is this judging of Angels to be understood in the last day But the Apostle speaks of the Ministers of the Gospel himself and others who by the preaching of the Gospel and the name of Christ should spoyl the Devils of their Oracles and Idols should deprive them of their Worships should drive them out of their seats and strip them of their Dominion Thus would God subdue the whole world under Christian Power that Christian Magistrates should judge men and Ministers of the Gospel Devils and do not you now judge among your selves of some trivial differences VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudgments of things pertaining to this life HOW judgments among the Jews were distinguished into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pecuniary judgments and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capital judgments every one knows Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgments of things pertaining to this life and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pecuniary judgments are the same we do not dispute certainly under Pecuniary judgments as they are opposed to Capital judgments are comprised all judgments below Capital Hence is that which we observe elswhere Capital judgments were taken away from Israel forty years before the destruction of the Temple e e e e e e Hieros Sanhedr fol. 24. 2. And Pecuniary judgments were taken away from Israel in the days of Simeon ben Jochai f f f f f f Ibid. col 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are least esteemed in the Church I. To interpret this word here for those that are most vile or most contemptible which some versions do is certainly somewhat hard and improper What Needy persons and such as seek their living by almes or hard labour to make them Judges Whence should such have skill to judge or be at leasure for it How apt might they be to consult rather their own gain than just judgment And who would not despise such Judges The word therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least esteemed is not to be reserred to the lowest of the common people but to the lowest of the order of Judges II. That Order had these degrees in the Jewish Benches according to the custom and disposition of which it is very likely the Apostel speaks 1. There was the Great Sanhedrin consisting of LXXI Elders 2. There was the Sanhedrin of Three and Twenty in Cities of more note 3.
whom the ends of the World are come Not the very best times of the World for the World hath lasted sixteen hundred years since Paul spake that and how long yet it may last who knoweth but the end of that old World of the Jewish State which then hasted on very fast In the same sense are the words of our Apostle in his first Epistle Chap. IV. 7. The end of all things is at hand Not the end the World but of that City Nation and oeconomy the like is that James V. 9. Behold the Judge standeth before the door and divers other of the like nature III. The vengance of Christ upon that people in that final destruction is set out and called his coming his coming in his Kingdom and in clouds and with power and great glory His coming Joh. XXI 22. In his Kingdom Matth. XVI ult In power and glory Matth. XXIV 30. Nor is this any figure for observe vers 34. This generation shall not pass till all these things be fulfilled Accordingly the day of that vengeance is called The day of the Lord. IV. The state of the Church and Gospel after that dissolution of that old World is called sometimes the World to come Heb. II. 5. sometimes new Heavens and new Earth as in the Text sometimes all things new as II Cor. V. 17. Old things are past away behold all things are become new So that by this time you see plainly the meaning of our Apostle at this place In the verses before he speaks of the dissolution of the Jewish Church and State in such terms as the Scripture useth to express it by as if it were the dissolution of the whole World And in the words of the Text of the new face and state of the Church and World upon the dissolution when a new people and new oeconomy took place We according to his promise The promise is in Esa. LXV 17. For behold I create new Heavens and a new Earth Where if you look into the context before you shall find the sense justified that I put upon the words and these new Heavens and new Earth created after the Jews casting off and destruction It is a strange opinion that would perswade you that the most glorious things that are foretold by the Prophets should come to pass when the Jews are called which calling is yet expected whereas those glorious things are plainly enough intimated to come to pass at the Jews casting off I might name many places I shall not expatiate upon that subject here this very Chapter speaks enough to justifie what I say In the second verse God complains I have spred out my hands all the day long to a rebellious people This the Apostle in the tenth of the Romans and the last applies unto that people But to Israel he saith All the day long have I stretched forth my hand to a disobedient and gainsaying people The Prophet along the Chapter telleth what shall become of that people At vers 6. I will not keep silence but will recompence even recompence into their basom Your iniquities and the iniquities of your fathers together saith the Lord which have burnt incense upon the mountains and blasphemed me upon the hills therefore c. At vers 12. I will number you to the sword and ye shall all bow down to the slaughter At vers 13. Behold my servants shall eat but ye shall be hungry c. At vers 15. You shall leave your name for a curse to my chosen And then follows the promise that is related to in the Text For behold I create new Heavens and a new Earth Though you are gone yet all the World shall not be gone with you For though I destroy my old people the old Heavens and Earth of the old oeconomy yet I shall provide my self a new people of the Gentiles when the Jews shall be a people no more and when that old World is destroyed I will create new Heavens and a new Earth Such another passage is that of our Saviour Matth. XXIV 31. where when he had described the ruine of the Jewish Nation in the terms we have spoken of before and it might be questioned what then shall become of a Church and where shall it be The Son of man saith he shall send his Angels or Ministers with the sound of the trumpet of the Gospel and they shall gather together his elect from the four winds from one end of the Heaven to the other among all Nations Thus had Peter read this great promise in Esay the Evangelical Prophet thus had he heard it from the mouth of the great Prophet his sacred Master and therefore it is no wonder if when it is confirmed by the mouth of two such witnesses he undoubtedly look for new Heavens and a new Earth according to such a promise But what is meant by righteousness in this place 1. Not Gods primitive or distributive righteousness or justice for that was ever Gen. XVIII The Judge of all the World did right ever since the World was In the old World in all the World and the same for this yesterday and to day and for ever 2. Not that men were more righteous toward the latter end of the World than before as some dream of such glorious things yet to come for there is no such promise in all the Scripture True indeed that promise of such glorious things was in the last days of Jerusalem but where is any promise of any such things in the last days of the World 3. Nor doth it mean the glorified estate for where do you find righteousness applied to that estate It is commonly applied to the state of believers here 4. Therefore it means justification of sinners or that righteousness by which they are justified The righteousness of God which is witnessed by the Law and the Prophets Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe as the Apostle most divinely doth expound it This is the righteousness that is so gloriously spoken of throughout all the Scriptures Dan. IX 24. To bring in everlasting righteousness Esa. LVI 1. My righteousness is near to be revealed to which that is agreeable Rom. I. 17. In the Gospel the righteousness of God is revealed from faith to faith Why Was not the righteousness of God revealed in all times before Was not his justice revealed in the Law Yea his condemning justice but his justifying justice in the Gospel This the meaning of the Apostle here That as God had promised to Create new Heavens and a new Earth a new Church and People and oeconomy among the Gentiles when the old Judaick one should be destroyed so in this new created World justifying righteousness should dwell most evidently and appear most glorious when such abominable ones as the Gentiles had been should be justified Justifying righteousness had shewed it self in the World in all generations from Adam and righteous Abel
have the first fruits of the Spirit even we grone within our selves waiting c. They may be interpreted to a facil sense but construe them in connexion and conformity to the sense of the verses before as the first clause of this verse And not only they but we our selves c. does argue they must be and there will appear aliquid difficultatis propter vicinam difficultatem some difficulty in them because of a difficulty near them We may take Joh. III. 1 2 3. for an instance There was a man of the Pharisees named Nicodemus a Ruler of the Jews The same came to Jesus by night and said unto him Rabbi we know that thou art a Teacher come from God for no man can do these miracles that thou dost except God be with him These words make a difficulty in the next verse which is how our Saviours reply there should correspond with Nicodemus his words 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 Which words are easie in themselves but the difficulty is to find out the relation they bear to the former There must be something understood to make Christs words an answer to Nicodemus his Peter saith 2 Pet. III. 16. that in S. Pauls Epistles there are some things hard to be understood This â—is probable is one of those hard places But Expositors aut inveniunt aut faciunt either invent the difficulties or make them before they were so and indeed most when they have expounded these words leave them more obscure than they found them The main difficulty is what sense to put on the word Creature vers 19. For the earnest expectation of the Creature waiteth for the manifestation of the Sons of God And I find especially three 1. Sedulius applies it to good Angels they grone for mans conversion But how are they subject to vanity vers 20. He hath an Interpretation for that which is not worth the trouble of your patience to hear 2. Primasius out of Austin understands it of Man only considered sinful Signaculo imaginis Dei amisso remansit tantum creatura Man having lost the mark of the Image of God there remained nothing but the creature And Creature ipsa est quae nondum vocatur filiorum forma perfecta sed tantum creatura The creature is that which hath not yet obtained the name of Sons but creature only But how this is applicable to the whole passage without much harshness I leave to your own thoughts to consider 3. A third and which is most entertained is that by Creatura is meant Ipsissima mundi machina coelesti elementari regione constans the very fabrick of the world consisting both of the heavenly and elementary region all subject to change and vanity and corruption because of sin Et convexo nutans pondere ready to sink with its weight labouring to be got into a better condition Accordingly Beza renders it Mundus hic creatus this created World and comments largely to this purpose and brings 2 Pet. III. 10 12. that speaks of the dissolution of the World to this purpose Out of which two places so taken what collections are made I need not tell you viz. That after the Resurrection Mundi Machina the Fabrick of the World shall not be dissolved but there shall be a Bodily creature still but purified and in an uncorrupt condition But quorsum haec cui â—ini Why is all this and to what end But I shall not now dispute this only I would recommend to you to consider whether taking up this sense the Apostles argumentation be proper If I be not deceived there are two phrases in the verses as keys hanging at their own girdle that do clearly unlock them into a sense far different from these but yet a sense plain and probable enough The first I shall take up is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation in the vers before we find the word in two places more The former is in Mark XVI 15. Go ye into all the World and preach the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to every creature There it means all Nations For Matthew so renders it in the parallel place Matth. XXVIII 19. Go ye therefore and teach all Nations The second place is I. Col. 23. The Gospel c. which was preached to every creature There it means the same and is as it were but an eccho to that in Mark. There was the Command here the performance The Apostle here speaks Attic Language but Jerusalem sense Greek but in a Jewish Idiom For the expression does but render a phrase most usual among the Jews viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All creatures which they use for all men or Nations as I might shew you by multitudes of Examples Now since in the two places mentioned it means all the Nations or Gentiles he offers violence to Scripture and frames a construction on his own head and not on his own heart that shall not construe it so here And for ought I see one might translate it omnis mundus Ethnicus all the Heathen World with as good warrant as Beza doth Totus hic mundus creatus all this created World A second key that I shall take up and use for the explaining this place is the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity vers 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creature was made subject to vanity It is well translated Vanity but the word is ill construed It is generally taken for a vanishing fading condition whereas it signifies Vanity of mind This Apostle is a good Lexicon for this Rom. I. 21. Because when they knew God they glorified him not as God neither were thankful but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 became vain in their imaginations Eph. IV. 17. That ye henceforth walk not as other Gentiles walk in the vanity of their mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lay these two places to the Text and see how they speak the same thing And now to take up the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paraphrase vers 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us For the very Gentiles look after this glory to be revealed vers 19. For the earnest expectation of the creature of all Nations or the Heathen waiteth for the manifestation of the Sons of God God had spoke much of his sons among the Gentiles and now the Gentiles did wait for the manifestation of these Sons of God vers 20. For the creature was made subject to vanity the Nations or Gentiles were subject to vanity of mind not willingly but by reason of him who hath subjected the same in hope vers 21. Because the creature the heathen World it self also shall be delivered from the bondage of corruption into the glorious liberty of the children of God vers 22. For we know that the whole
understanding immortal substance that is not extinguished by sin nor cannot be by any thing And so when God forbids Murther he doth it with this argument That he that kills a Man destroys one that carries the image of God And yet then the likeness of God in Man Holiness and Righteousness was utterly gone but the image of God in these essential constitutives in soul were still remaining in him Upon that saying of God Whoso sheddeth Mans blood by Man shall his blood be shed for in the image of God made he Man if any Man question Is this meant of every Man in the world Can any doubt it Unless the Murther of some Men were allowed though of others forbidden Upon the very same argument we may urge the love of every man to every man because in the Image of God he created him And if thou canst find any man without the Image of God in his Soul then hate him and spare not But then it will further be Objected Then by this Argument I should love the Devil for he was created in the Image of Cod that is He is a spiritual intellectual immortal substance as well as any mans Soul I Answer He is so indeed but these two things make now the vast difference First He is in a sinful estate utterly irrecoverable And so we cannot say of any soul in the world The Apostle saith of the Angels that fell That God cast them down into Hell upon their Fall 2 Pet. II. They are damned already irrecoverably but you cannot say of any soul in the World absolutely that it cannot be saved Whether all Souls in the World be salvabiles in a savable condition we shall not dispute nor whence their salvability comes if it be so But certainly you and I nor no Man in the world can say of any Man that he cannot be saved True we may truly and justly say that if he continue and dye in such and such sins and wicked courses he cannot be saved But of his soul considered in its bare essence we cannot say so Nay we must pray for his Salvation This then is that that beautifies a Soul and makes it lovely and upon which we are to love every Man because he hath a soul capable of enjoying God and Salvation Shall I hate any Mans soul It may be united to God Hate any Mans body It may be a Temple of the Holy Ghost any Mans Person He may be an Inheritor of Eternal Glory Scorn not poor Joseph for all his rags and imprisonment he may come to sit upon a Throne Despise not poor Lazarus for all his Sores and Tatters he may be carried by Angels into Abraham ' s bosom Secondly Christ dyed for Souls he dyed not for Devils And this is no small demonstration of the Excellency and preciousness of a Soul viz. That the Son of God himself would dye for it It is therefore the Apostles Argument once and again Offend not him for whom Christ dyed Destroy not him for whom Christ dyed Rom. XIV 1 Cor. VIII Darest thou hate him for whom Christ dyed Darest thou wrong him for whom the Son of God would shed his blood A SERMON PREACHED upon GENESIS III. 20. And Adam called his Wives name Eve because she was the Mother of all living ADAMS story is all wonder Dust so raised to become so brave a Creature that Bravery so soon lost so soon repaired and so hughly repaired to a better condition That he is sensible of in the Text therefore he calls his Wives name Eve because Mother to all living He had named her quoad sexum as to her sex Chap. II. 23. Now he gives her another name of distinction Then she was called Woman because she was taken out of Man Now Eve because all living were to come out of her Adam shewed Wisdom in naming the Beasts here he shews that and more viz. Faith and sense of his better Estate She was rather the Mother of Death having done that that brought death into the world but he sensible of a better life to come in by her calls her Eve Life as the word signifies Lay this to that in Joh. I. 4. In him was life speaking of Christ and the life was the light of men Eve was the Mother of all living viz. of Christ and all that live by him So that hence I make this Observation That Adam and Eve believed and obtained life For the proof of this let us view their story I. God saith I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel vers 15. Satan had accompanied with them till this Promise came He keeps to them to chear them he perswaded them to hide themselves from the presence of the Lord. But now she sets him at defyance She sees her error The Serpent saith she deceived me grows at enmity with him having now a surer comfort promised to rely upon II. God clothed them with skins vers 21. Which is an evidence that they sacrificed For they had no need of slaying Beasts for any other purpose Flesh they might not eat They were slain for sacrifice and their skins served for clothing Thus Body and Soul were provided for And in these Sacrifices they looked after Christ and saw him in figure The first death in the world was Christs dying in figure Noah knew clean and unclean Beasts and sacrificed This undoubtedly he had learned from the beginning III. Observe that Luk. I. 70. As he spake by the mouth of his holy Prophets which have been since the world began Hinting that from the very beginning of the world there were Prophets of the Messias Thus Adam was a Prophet of Christ and prophesied of him in the name of Eve signifying life And Eve prophesied of him in the name of Cain Gen. IV. 1. She conceived and bare Cain and said I have gotten a man from the Lord Or I have begotten a man the Lord as the words may be rendred And in the name Seth Gen. IV. 25. She bare a Son and called his name Seth For God saith she hath appointed me another seed IV. The promise of the Messiah was not given to a Castaway It was given to Abraham and David and others that were righteous men V. Religion began to be planted by Adam Cain and Abel brought Sacrifice to God Which shews that Religion had been planted before VI. Christ prevailed against the Serpent from the beginning and had a seed The Church began with Adam Else what confusion would there have been in the world VII The Sabbath was given from the beginning and Adam kept it VIII All Gods dealings with him were to forward Faith in him Such were his Cursing the ground his expelling him out of Eden his enjoyning him Sacrifice and the Sabbath IX Adam is ranked with holy ones Gen. V. These things laid together may be sufficient to prove that Adam and Eve believed
their character of Hades 1. They thought it was a place under the Earth And the reason is because they thought none went to Heaven but those that were to be gods all others went to Hades Hence Aeneas and Ulysses went down into the Earth to the World of Souls there to confer with some dead friends Hence the cheat of the Devil to bring Ghosts as ascending out of the Earth 1 Sam. XXVIII 13. 2. This place of Souls had two parts viz. Elysium and Tartarus and those parted with a deep gulph of a deadly River and that from one side they could see and talk to the other According to this common opinion Christ frames his Parable Luke XVI 23. He in Hades in the place of torment looks over the gulph and talks with Abraham So that both good and bad when dead went to Hades the good to the place of rest and delight the bad to the place of sorrow and pain So the Greek Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Both go to Hades c. Lazarus went to Hades and so did the rich man too but to contrary conditions IV. In this sense then is the Article to be taken as speaking according to the common notion That Christs Soul went to Hades to the other World to the place where good Souls went which Scripture hath taught us is Heaven The word Hell now is come to signifie only the place of torment but of old it signified larger as the word Hades does and by the Greek word and its signification we must construe it Let me give you a word parallel The word Knave is now taken only in a bad sense of old it signified a Servant So some old Translations express A Servant of the Lord by A Knave of the Lord. When we read that we do not construe it by the present sense of the word but by the old and by the original Hebrew So when in this Article we read the word Hell we must not construe it according to our present common acceptation but as of old it signified the place and state of all Souls departed And so in this Article there are these three Doctrines comprised I. That Christ had a true humane Soul like other men Like to us he had a Soul that was reasonable that inlivened the Body that was whole in it and not the Divinity that inlivened and actuated his Body II. That when Christ died there was a real separation of Soul and Body as it is with other men The Soul slept not with the Body but was separate from it Though it was to come into the Body again yet it forsook the Body and was separate III. As soon as it was departed it went into another World of Souls to a place where holy Souls go viz. to Heaven And there continued till it was to return to the Body It was in Paradise all the while the Body was in the grave Object Is this the meaning of Act. II. 27. Thou wilt not leave my Soul in Hell or Hades If Hades mean Paradise why should Christ pray against being left in Hades My Flesh shall rest in hope that it shall not be left in Hades and hopes he not that his Soul shall not be left in Hades as he hopes his Body shall not see corruption Answer He doth not pray thus as if it were not well with his Soul in Hades as to what it enjoyed but that it was not well while separate from the Body for that it was while Christ was under death As if he should say Thou wilt not leave me under death my Soul in separation This would be the Triumph of the Devil Observe Christs Soul was in glory the while his Body was in the Grave and yet desires to return to the Body Why That he may finish the work of God by his Resurrection to conquer death As I said It is Hell to the Devil not to be doing evil so it is Heaven to Christ to do the Will of God He left the bosom of the Father to come into the World and when his Soul was in the bosom of his Father again in those joys that are not expressible yet it would rather do the work of God Ask a Soul there wouldest thou be on Earth again No. But wouldest thou be on Earth to do God service there Yes it is as Heaven to be doing any thing for God Ubi Imperator ibi Roma Where the Emperor is there is Rome so wheresoever a man can please God it is Heaven to him Here is the happiness of Saints in Heaven that their Will is wholly swallowed up in the Will of God It is a question where Lazarus his Soul was while he was four days dead Why undoubtedly no where but in Heaven But the reason of the objection is Because it was but a wrong or misery to his Soul to send it from Heaven again Blessed Soul dost thou think so No any thing to obey the Will of God So the Soul of Christ was in glory in the midst of unspeakable joys yet he would not have it continue there till the work of God was done Soul thou art well be content keep in Paradise still let the Body lye in the Grave it feels not hurt Ah! but all this while Satan Death is not conquered Gods cause is not pleaded and finished let that work first be done and then both to glory That that I speak to and that that the Article aims at is that Christ had a humane Soul like other men but that not sinful and that it departed as the Souls of other men Some on Gen. I. 26 27. And God said Let us make man in our image say God set Christ before him and made man after the image of Christ as though they would say God made the first Adam in the image of the second whereas we should say the contrary God made the second Adam in the image of the first So Phil. II. 7 8. He made himself of no reputation and took upon him the form of a Servant and was made in the likeness of men and being found in fashion as a man c. Not man at first created in the likeness of Christ but Christ was brought into the World in the likeness of man And how Christs Soul was like other mens I shall observe to you in three things I. In its infusion into the Body II. In its existence and acting in the Body III. In its going out of the Body Men saw his Body like other mens and in these his Soul shewed it self like other mens also I. By its infusion or induction into the Body But here you will say the Copy is darker than to know what to write after it It is controverted how Souls are put into the Body and there are two mistakes about it viz. Praeexistence and Generation which this may rectisie Some hold Praeexistence of Souls that they were created at the beginning of the World and put in at last into Bodies And
lost the power of Judging Malefactors p. 1111 1112 c. They had a high conceit of their own Nation p. 1112. They were highly severe and strict about little inconsiderable Customs but very remiss about things of great Moment and Necessity p. 1113 1114. They were rejected by God not only for putting our Saviour to death but before also for their cursed Traditions and crying wickedness p. 1114. The calling in of the Jews expected by some is not probable and why p. 1123. The Jews were dispersed before our Saviours time p. 1144. They were cast off to a reprobate sense before the destruction of Jerusalem p. 1145. They crucified the Lord of Life out of the very Principles of their Traditional Religion p. 1177. The Jews and the Jewish Religion were very corrupt under the second Temple p. 1199 1200. The Church of the Jews was only a child under age till Christ came 1334 Jezabelites impudently oppose the Decrees of the Apostles 695 696 Ignorance and Error the common cause of them is because Men will not know and embrace the Truth 1286 1287 Image of God in Adam what p. 1153. Image of God upon Man not lost by sin though the likeness of God be 1302 Images in the Church of Rome are Idols 1312 1314 Imposition of Hands in ordination a fundamental Point as well as the Doctrin of Faith and Repentance proved from Hebrews 6. 2. 1040 Imputation of the sins or good Deeds of Parents to the Children supposed by the Jews not to be in the days of the Messias p. 569. Imputation of Parents sins to Posterity is real and rational 1316 1317 Incense the way of burning it with the manner of the Priests and Levites getting ready in order thereunto 380 381 Indifferent Things and such as were not sinful of themselves although of humane invention and used in the Jewish worship did not cause our Saviour to leave that communion nor to forsake the way of Worship but he joyned therein rather than he would give offence 1037 1038 1039 c. Infant Baptism argued for 273 274 Infants in the womb supposed by the Jews to be in a capacity to commit some sin 569 570 Institution divine defiled by corruption but not extinguished Page 165 Intercallated Month or Year what 185 226 Interpretation of the Holy Text the judgment of the Jews concerning a just Interpretation 784 Interpreters in the Synagogues stood by the Readers of the Law and Prophets to turn the words of the Hebrew Text into the Language understood by the people at the same time Commenting or Preaching upon the words p. 132 134 707. Interpreters of the Law part of their work what 803 Invention humane less dangerous to be brought into Divine Worship under the Jewish Law than under the Gospel and why 1038 Invisible Things are the greatest things of our concernment 1284 Jod of it s not passing away or eternal duration 137 138 John Baptist in all probability was no Eremite 387 388 John the most punctual of all the four Evangelists especially in giving an account of the Festivals that intercurred between Christ's entrance into his publick Ministry and the time of his death p. 1033. John the beloved Disciple was him to whom the Revelation was delivered 1196 Jordan the waters thereof were opened twelve miles when Israel passed through p. 46. The Country beyond it what p. 363. Little Jordan was from the spring of Jordan to the Lake Samochonitis but from that Lake being much a larger stream it was Jordan the greater p. 62 63 64 298. Jordan had over it two bridges at least besides other passages 492 Jordan-transmarine its division 363 Jose and Joseph are one and the same Name 640 Joshua where buried 373 374 Jot of it s not passing away or eternal duration 137 138 Journey Sabbath days Journey the length of it was two hundred cubits or one mile 485 486 Joy wicked in a strange instance in the Gunpouder Traytors 1184 Joy in Heaven over a sinner that is converted what 1267 Isaiah the Prophet say the Jews was cut in two by Manasses the King 593 Iscariot a Name given to Judas the Traytor whether given before or after his death If after his death it emphatically shews his miserable end p. 176. As a Betrayer he was to have no part in the World to come his going to his place intends his going to Hell 176 177 Iturea its situation 365 366 Juda for Jehuda and why 97 Judaism the twofold sense of the Word p. 1051. The Jews held this Maxim That if a Jew forsook his Judaism he should have no part in the World to come p. 1087. Judaism and Nicolaitism were two Errors on each hand the Gospel into which some Primitive Christians did fall 1097 Judas was present at the Eucharist p. 261. He was carried by the Devil into the Air there strangled and then cast down to the Earth and there burst assunder 264 639 Judea a sight and division of it p. 9. It was priviledged above other Parts of the Land of Israel p. 10. A description of the Coast of it p. 10. The Mountainous Country of Judea what p. 11. The South Country of it what p. 13. The North Coast of it 19 Judges what Benches of them there were among the Jews 755 Judgment Judgment to him that is angry what p. 141 142. Judgment might be unrighteous when the Judging was righteous 1106 Judgment the Day of Judgment put for Christ's coming with vengeance to Judge the Jewish Nation six differing ways of expressing it p. 346. The Last Judgment proved p. 1101 1102 1103 The objections of the Sadducces and Atheists answered p. 1101 c. Noah's Flood was a prognostication and an assurance of the Last Judgment p. 1104. The destruction of Jerusalem is set forth in Scripture terms seeming to mean the Last Judgment p. 1104. The several and providential assurances that God hath given of the Last Judgment p. 1103 1104 1109. The prosperity of wicked Men is an argument of the Last Judgment p. 1105. Assizes are an assurance and a fit representation of the Last Judgment p. 1104 1117 1119. Conscience is an assurance given by God of the Last Judgment p. 1104 1119. The manner of giving the Law is an assurance of the Last Judgment Page 1119 Judgments Capital always began on the Defendants side among the Jews and not on the Accusers p. 609. Judgments were distinguished into Pecuniary and Capital among the Jews 754 Julian the Apostate part of his character or part of what he was and did 1238 Julias There were two Cities of this Name one built by Herod the other by Philip the later was before called Bethsaida where situate 83 Just a just person or the just two sorts of them p. 448. How distinguished from the Penitent p. 449. Just Men distinguished by the Jews into two sorts and to which of them they gave the preference 1266 Justification is a great Mystery in several respects p. 1051 1052. What it is
year 1669. writ to him a long Letter desiring him to communicate the sum of his judgment concerning Morinus his Exercitations of the Jews in the second Book of his Exercitationes Biblicae Mr. James Calvert a Learned Man of York begs his advice about the right position of the Priests portion in the holy square of Ezekiel This Learned Man for the clearer understanding of divers passages in the Prophetical writings was inclined to think that that Vision of Ezekiel commonly understood mystically is rather literal and historical The only or main objection against this Hypothesis is the placing of the Priests Portion for if the Temple be either five or thirty miles distant from the City there can be no question but that the Vision is mystical they are his words but if there be an error in placing of the Priests portion and that the City and Sanctuary may meet together the greatest objection against the literal sense will be removed And thus concludes his Letter Sir I do not know your person but I have both read and heard so much of your excellent Learning and your candid and ingenuous nature that it emboldens me to write thus freely to you and to entreat you that as you have hitherto so you would still make this one great end of your rare Learning to illustrate the Scripture Text that instead of too many aerial and subtil speculations the Church of Christ may be fed with solid food I mean the simple and sincere meaning of the Holy Ghost be it History or Mystery It would be too long to tell of young Buxtorph upon whom the Magistrates of Basil conferred his Fathers Hebrew Professors place at seventeen years of age Maximo Parente spe major filius as Dr. Castel characters him John Henricus Ottho a Learned Man of Berne in Switzerland Frederick Miege a Noble Learned and Ingenious German D. Knory a very Learned Man of Silesia Theodore Haac and many other forrainers of divers Nations that came into England chiefly to see Dr. Lightfoot and to be directed in their Rabbinical Studies by him All whom he did with much humanity and affability receive and from him they departed with great satisfaction as by their Letters to him after their departure does appear VII His Correspondences HE held a Learned Correspondence especially with persons most eminent for that recondite Learning that he was so famed for and was dear unto and highly valued by them Namely The great Buxtorph while he lived and at home the Right Reverend Father in God Brian Lord Bishop of Chester deceased Dr. Pocok Hebrew Professor at Oxon Dr. Castel Arabick Professor at Cambridge Dr. Marshal the Reverend and Learned Rector of Lincoln College Oxon Mr. Samuel Clark sometime Keeper of the Famous Library of the University of Oxon Dr. Worthington sometime Master of Jesus College in Cambridge Mr. Bernard of S. Johns College Oxon all Men famous in their generation whose names we need only mention and among the laity he held a most intimate friendship and correspondence with Sir Tho. Brograve of Hertfordshire Baronet his Neighbour and Kinsman a Gentleman well seen in those abstruser Studies Nor did their Letters consist of vain strains of Complements nor were they stuffed with idle and unprofitable News of affairs in the State but they carried deep and Learned enquiries about difficulties of Scripture or doubts in their Oriental Studies they conferred about brave and high Designs for the better promoting of Truth and Religion and solid useful Learning One Conference I meet with between Dr. Castel who was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Propounder and our Doctor The Resolver was upon this subject proposed by the former Whether when the ordinary Interpretation of any Hebrew words renders the sense hard and rough recourse may not be had to the Interpretation of those words according as they signifie in Syriac Chaldee or Arabic This question had been occasioned from Dr. Lightfoots excellent Interpretation of that difficult place Ezek. VIII 17. Upon which place he put a fair sense as it seems by Interpreting some word or words there according to some of those Languages Whereupon he tells him That he met often with many seeming contradictions and absurdities in our English though one of the best as well as in other Versions As Job III. 5. Let the shaddow of death stain it in the margent chalenge A Catacresis I remember not to be found elsewhere But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word there used in the Arabic use is Excipere Colligere as the LXX not there alone best Chap. XV. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou speaking to Job restrainest prayer Whereas Job was often in Prayer in Arabic in which Language many words with him occur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Protract and Multiply as the Syriac and Arab there render it Thou art much in complaints Chap. XVIII 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aucupia Verborum again from the Arab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contradicendi vices as the Arab and Chaldee both Chap. XVI 18. O Earth cover not thou my blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that there should be no place to my cry Because blood is a Crying sin To pray his Cry should have no place I am a Davus to that sense Prov. XXIII 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he thinks in his heart and yet his heart is not with thee seem very repugnant Whereupon he propounds this Question That meeting with a World of these seeming contradictions every day he â—râ—â—es his judgment Whether the Arab Chaldee Syrian may not sometime sit upon the Bench and pass their Vote concerning their old Mothers meaning All the News communicated between these Correspondents was about the further progress of Oriental Learning the discovery of more Books of that Nature c. which was the best and joyfullest news to them It may be it will not be amiss to communicate a Letter or two of this nature The one is of the aforesaid Dr. Castel written 1664. Sir Though I perish it comforts me not a little to see how Holy Writ flourishes I lately received an Armenian Psalter given me by Professor Golius come newly off the Press where they are Printing at Leyden the whole Bible in that Language The Old Testament is there Printing in the Turkish Language perfected by Levinus Warnerus The New Testament in Turkish done by Mr. Seaman is just now in the Press at Oxford of which I have some sheets by me as I have also of the old Gothic and Anglo-Saxon Gospels now Printed with a Glossary to them at Leyden Mr. Petreus hath Printed some parts of the Old Testament in Ethiopic and hath many more prepared both in that and the Coptic Language The Lithuanian of which I have a good part by me and the New England Bibles I need not name I have a specimen of a Turkish Dictionary Printed at Rome and of a Chaldee Dictionary in folio in the Hebrew Language composed by the Learned Coken
me Paul taketh the world to come in this sense Heb. 2. 5. 3. Baptism had been in long and common use among them many generations before John Baptist came they using this for admission of Proselytes into the Church and baptizing Men Women and Children for that end Talm. in Jebamoth cap. 4. and Maym. in Issure biah cap. 13. A person is not a Proselyte till he be both circumcised and baptized Id. in Chettuboth cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A little one they baptize by the appointment of the Consistory And Maym. in Avadim cap. 8. An Israelite that takes a little Heathen Child or that finds an Heathen Infant and baptizeth him for a Proselyte behold he is a Proselyte Hence a ready reason may be given why there is so little mention of baptizing Infants in the New Testament that there is neither plain Precept nor Example for it as some ordinarily plead The reason is because there needed no such mention baptizing of Infants having been as ordinarily used in the Church of the Jews as ever it hath been in the Christian Church It was enough to mention that Christ establisht Baptism for an Ordinance under the Gospel and then who should be baptized was well enough known by the use of this Ordinance of old Therefore it is good plea Because there is no clear forbidding of the baptizing of Infants in the Gospel ergo they are to be baptized for that having been in common use among the Jews that Infants should be baptized as well as Men and Women our Saviour would have given some special prohibition if he intended that they should have been excluded so that silence in this case doth necessarily conclude approbation to have the practise continued which had been used of old before Johns Baptism differed from that before only in this that whereas that admitted Proselytes to the Jewish Religion this admitted and translated Jews into the Gospel Religion that was a Baptism binding them over to the performance of the Law as their Circumcision did but this was a Baptism of repentance for the remission of sins as was observed before 4. Though some of the Nation expected that the Messias would come and redeem them though they were impenitent as some of the Gentiles plead in Talm. Bab. Sanhedr cap. 10. R. Samuel in articulis fidei Judaicae yet was it more generally held and with good reason that the Messias would look for a repenting Generation and thereupon others of the Gemarists in the place alleadged say If Israel repent but one day presently the Messias cometh Upon the consideration of these things it will appear the less strange that the People flowed in to Johns Baptism in so great a conflux this being the time about which the Nation expected the appearing of Messias Baptism being a thing most commonly known and used among them and this Baptism of repentance administred preparatively toward the entertainment of Christ now ready to come being sutable to their own apprehensions of the necessity of repentance against his coming Baptism was besides other tendencies of it as a badge whereby those that received it and stuck to it were marked out for safety and preservation against that destruction that was to come upon the Nation for unbelief Therefore John construes their coming to be baptized their fleeing from the wrath to come and Peter in the same sense doth say that Baptism doth now save 1 Pet. 3. 21. as the Ark had done in the destruction of the old World so this from the destruction now coming And Acts 2. 40. to his admonition to Repent and be baptized he addeth Save your selves from this untoward Generation § MATTH Chap. III. from Ver. 13. to the end § MARK Chap I. Ver. 9 10. 11. § LUKE Chap. III. Ver. 21 22. CHRIST XXX CHRIST is baptized being thirty years old initiant Josephs Age at his appearing before Pharaoh Gen. 41. 46. The Priests at their entrance into their Office Numb 4. and Davids when he began to reign 2 Sam. 5. 4. He hath now three years and a half to live and to be a publick Minister of the Gospel as the Angel Gabriel had told Dan. 9. 27. that in half of the last seven of the years there named he should confirm the Covenant R. Jochanan saith Three years and an half the Divine Glory stood upon the Mount of Olives and cried Seek the Lord while he may be found Midr. Till fol. 10. col 4. This space of time had been renowned before by Elias his shutting up Heaven Luke 4. 25. James 5. 17. and now Heaven is opened by the persecution of Antiochus when all Religion was destroyed Dan. 12. 7 11. and now redemption and restoring is come Christ therefore living three years and an half and dying at Easter it follows that he was baptized in Tizri about the Feast of Tabernacles at which time of the year he had been born and was now when he was baptized nine and twenty years old compleat and just entring upon his thirtieth to which add his three years and an half after his Baptism and it resulteth that he died being two and thirty years old and an half the exact time of Davids reign in Jerusalem 1 Kings 2. 11. The days that David reigned over Israel were forty years seven years reigned he in Hebron and thirty and three years reigned he in Jerusalem that is in Hebron seven years and an half 2 Sam. 5. 5. and in Jerusalem two and thirty years and an half so the Jerus Talm. counteth well in Rosh hashanah fol. 1. col 2. As Christ by Circumcision was admitted a Member of the Church of the Jews so is he by Baptism of the Church of the Gospel being withal installed into his Ministerial Function by Baptism and Unction of the Holy Ghost as the Priests were into theirs by washing and anointing SECTION X. LUKE Chap. III. from Ver. 23. to the end of the Chapter CHRISTS Genealogy by his Mothers side MATTHEWS Genealogy and this as they run by a different Line so they are brought in upon different ends Matthew intends to shew that Jesus Christ was the Son promised to David Luke shews him the seed of the woman promised to Adam Gen. 3. 15. who in the next following Section begins to break the head of the Serpent Therefore when that promise to Adam beginneth to take place in Christs entring upon his Ministry and in his being sealed for the Messias by the Holy Ghost this Genealogy is divinely woven in Matthew derives his Line by the Pedigree of Joseph his supposed Father and draws it from Solomon Luke by the Pedigree of Mary his Mother and draws it from Nathan For as the Jews looked on him as the Son of David they would regard the Masculine Line and the Line Royal therefore Matthew giveth it at his birth But looked on as the seed promised to Adam the seed of the woman he was to be looked after by the Line of his Mother And whereas
were inabled to understand the Originals of Scripture which they understood not before Their birth and breeding had not allowed them so much learning as to understand any Bible that was then extant either Hebrew or Greek but here is the first operation of this gift of the Spirit upon them that they are first made able to understand the Originals of Scripture and then able to unlock them to any one in their own tongue And here should they begin that take on them to expound the Scriptures by the Spirit namely to unlock the difficulties of the Original languages for therein the mainest difficulty of the Scripture lodgeth according as was the method of the Spirits operation in the Apostles Pentecost was a time of rejoycing and at all such festivities the Jews had ever good store of wine stirring so that these men conclude that they had drunk too much and spake as men distract which Peter confutes by telling them it was not yet the third hour of the day or nine a clock For upon their Sabbaths and holidaies they used not to eat or drink till their Synagogue service was done Maym. in Schab per. 30. which was not of a good while after nine a clock His alleadging of Joel In the last daies I will pour out my Spirit c. teacheth us how to construe the phrase The last daies in exceeding many places both of the Old Testament and the New as Isa. 2. 1. 1 Tim. 4. 1. and 2 Tim. 3. 1. 1 Pet. 4. 7. 1 Joh. 2. 19 c. namely for the last daies of Jerusalem and the Jewish State For to take his words in any other sense as some do for the last daies of the world is to make his allegation utterly impertinent and monstrous Three thousand converted are Baptized In the Name of the Lord Jesus ver 38. which no whit disagreeth from the command Baptize in the Name of the Father and of the Son c. Matth. 28. 19. For the form of Baptism in those first daies of the Gospel of which the New Testament giveth the story may be considered under a threefold condition 1 John the Baptist baptized in the Name of Messias or Christ that was then ready to come but that Jesus of Nazareth was he he himself knew not till he had run a good part of his course Joh. 1. 31. as was observed before 2. The Disciples baptizing the Jews baptized them in the Name of Jesus upon this reason because the great point of controversie then in the Nation about Messias was Whether Jesus of Nazareth were he or no. All the Nation acknowledged a Messias but the most of them abominated that Jesus of Nazareth should be thought to be he therefore those that by the preaching of the Gospel came to acknowledge him to be Messias were baptized into his Name as the critical badge of their imbracing the true Messias But 3. among the Gentiles where that question was not afoot they baptized in the Name of the Father and of the Son and of the Holy Ghost And so that baptizing in the Name of Jesus was for a season for the setling of the evidence of his being Messias and when that was throughly established then it was used no more but Baptism was in the Name of the Father and Son c. Of the same cognizance were those extraordinary gifts of the Spirit evidences of Jesus his being the Messias and means of conveying the Gospel through the world and when both these were well established then those gifts ceased for ever All that believed were together and had all things common ver 46. The Children of those that believed must come under the title of Believers too or they must famish For this community of goods being for the relief of the poor as we shall shew at the fourth Chapter the Children Babes and Infants of believing Parents that were poor must be taken in under this expression All that believed c. or how did they for support if the community of goods reacht them as well as their Parents the title must reach them too When a Master of a Family was baptized his Children were they never so young were baptized with him and hence the mention of baptizing whole housholds Act. 16. 15. 33. They that pleading against Infants Baptism do cavill that it may be there were no Infants in those Families that are mentioned bewray that they little understand the manner of administring Baptism in its first use For the stress of the business lies not in this whether it can be proved that there were Infants in those Families where it is recorded that whole housholds were baptized but the case is this that in all Families whatsoever were there never so many Infants they were all baptized when their Parents were baptized Thus was the constant custom among the Jews for admission of Proselytes and thence this Canon That a Woman proselited and baptized when she was great with child her Child needed not then to be baptized when it was born Maym. in Issure biah per. 13. For if he had been born before she was baptized he must have been baptized with her And the New Testament gives so little evidence of the altering this custom at those first baptizings under the Gospel that it plainly on the contrary shews the continuance of it when it speaketh of the Apostles baptizing whole households ACTS Chap. III IV. PEntecost Feast lasted eight daies as well as their other Feasts Passover Tabernacles and Dedication did Jerus in Moed Katon and Chagigah at large The occurrences of the very day of Pentecost it self are related already Now whether the healing of the Creeple and the consequences upon that contained in the third Chapter befell upon the same day in the afternoon or on the next day after which was the day when all the males appeared before the Lord in the temple or further in the Feast is not certain but that they were within the compass of the Feast is more then probable by the great multitude that was converted at one Sermon Peter and John go into the Temple at the ninth hour the hour of prayer Talm. in Pesachin per. 5. The dayly sacrifice of the evening was killed at the eight hour and a half and offered at the ninth hour and an half Joseph Antiq. lib. 14. cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Twice a day namely in the morning and about the ninth hour they offered on the Altar There as they go in at the East-gate tha◠led into the Court of the Women they find and heal a Creeple which had been so from his birth The Jews looked upon this miracle as wrought by their own holiness as appears by the Apostles answer to them ver 12. For such a conceit walked among the Nation that extraordinary holiness might attain to miraculous workings R. Phineas ben Jair saith Industry bringeth to purity Purity to cleanness Cleanness to holiness Holiness to humbleness Humbleness to
In some copies it is written Christo but so generally interpreted by Christians in the sense mentioned that we shall not at all dispute it The same quarrel was got to Rome with the Gospel that did attend it in all parts of the world where it came among the Jews they still opposing it and contesting against it and so breeding tumultuousness The Apostle here in a strange place and out of monies betaketh himself to work with his hands for his subsistence as also he did in other places upon the same exigent His work was to make Tents of skins such as the Souldiery used to lodge in when they were in the field Hence the phrase Esse sub pellibus This Trade he learned before he set to his studies It was the custom of the Jewish Nation to set their children to some trade yea though they were to be students What is commanded a father towards his son To circumcise him to redeem him to teach him the Law to teach him a Trade and to take him a wife R. Judah saith He that teacheth not his son a trade does as if he taught him to be a thief Rabban Gamaliel saith He that hath a trade in his hand to what is he like He is like to a Vineyard that is fenced Tosapht in Kiddushin per. 1. So some of the great wise men of Israel had been cutters of wood Maym. in Talm. Torah per. 1. And not to instance in any others as might be done in divers Rabban Jochanan ben Zaccai that was at this instant Vice-president of the Sanhedrin was a Merchant 4 years and then he fell to study the Law Juchasin fol. 21. Paul had power and warrant to challenge maintenance for preaching as he intimateth many times over in his Epistles but there was not yet any Church at Corinth to maintain him and when there was he would take nothing of the Gentiles for the greater honour and promotion of the Gospel See 1 Cor. 9. 6 11 12. He frequenteth the Synagogue every Sabbath and there reasoneth and perswadeth divers both Jews and Greeks But when Silas and Timotheus were come from Macedonia he was pressed in spirit and testified to the Jews that Jesus was the Christ they having brought him tidings of the great proficiency and piety of Macodonian Churches namely the Philippian and Thessalonian See Act. 17. 14. 1 Thess. 1. 8. 3. 6. upon whose example he was the more earnest to bring the Jews of Corinth on but they oppose and blaspheme whereupon he and Silas and Timothy set to work to build up the Gentiles there The converts in this place were Crispus and Gaius and the houshold of Stephanas 1 Cor. 1. 14 c. and Epenetus Rom. 16. 5. He is called the first fruits of Achaia and so is the houshold of Stephanas 1 Cor. 16. 15. converted at his first coming thither He now sets upon a new task having the Lords incouragement by a vision by night and so he stayeth at Corinth a year and an half In the time of this his abode there he writeth THE FIRST EPISTLE TO THE THESSALONIANS which was the first Epistle that he wrote The poscript affixed to that Epistle doth date it from Athens as it seemeth because of that passage in Chap. 3. 1. We thought it good to be left at Athens alone whereas 1. There was a Church in Achaia when Paul wrote this Epistle Chap. 1. 7. now there was none there while Paul was at Athens for from thence he went to Achaia and began to plant the Church at Corinth 2. Timothy and Silas were joynt Writers with the Apostle of this Epistle Chap. 1. 1. now if they were with him at Athens whilst he abode there which it may be they were at the least one of them 1 Thess. 3. 1. yet was not the Epistle then written for it is questionable whether Silas was there and Timothy went a messenger thither and returned again before this was written Chap. 3. 6. The time of its writing therefore was when Timothy and Silas with him returned from Macedonia and came to Paul at Corinth Act. 18. 5. and Timothy who had been sent thither purposely gives a comfortable account of their faith and constancy So that this Epistle was written from Corinth somewhat within the beginning of the first year of Pauls abode there In it among other things he characterizeth the condition of the unbelieving Jews Chap. 2. 15 16. for the Thessalonian Church from its first planting had been exceedingly molested with them He saith The wrath is come upon them to the utmost which whether it mean passively that the wrath of God lay so heavy upon them or actively that in their vexation and anger against the Gentiles that was come upon them that was foretold for a plague to them Deut. 32. 21. it sheweth that that Nation was now become unrecoverable and so he looks upon it as the Antichrist in the next Epistle as we shall observe there Paul abiding still at Corinth a tumult is raised against him and he is brought before the tribunal of Gallio the Proconsul who refusing to judge in matters of that nature because the Jews themselves had power to judge such matters in their own Synagogue the people become their own carvers and beat Sosthenes even before the Tribunal This Gallio was brother of Seneca the famous Court Philosopher Nero's Tutor and of him Seneca giveth this high Encomion in the Preface to his fourth Book of natural Questions I used to tell thee saith he to his friend Lucius that my brother Gallio whom no man loves not a little if he can love no more is not acquainted with other vices but this of flattery he hates Thou hast tried him on all hands Thou hast begun to praise his disposition He would go away Thou hast begun to praise his frugality He would presently cut thee off at the first words Thou hast begun to admire his affability and unaffected sweetness For there is no mortal man so dear to any as he to all And here also he withstood thy flatteries insomuch that thou criedst out that thou hadst found a man impregnable against those snares that every one takes into his bosom And again in Epist. 104. Gallio saith he when he was in Achaia and began to have a fever he presently took ship crying out that it was not the disease of his body but of the place To him he Dedicates his Treatise de Beata Vita See more of this Gallio Tacit. Annal. 15. Sect. 11. From Corinth in the time of his present abode there but whether before this tumult before Gallio or after is not much material Paul writeth THE SECOND EPISTLE TO THE THESSALONIANS whilest he and Sylvanus and Timotheus were there together Chap. 1. 1. as they had been at the writing of the first The exceeding much trouble and persecution that this Church had suffered from the unbelieving Jews from its first planting Act. 17. 5 c. 1 Thess. 1. 6.
speaketh of one that letted vers 6. And now ye know what withholdeth and ver 7. He who now letteth will let is of some obscurity we may without offence give this conjecture As the term The day of the Lord is taken in Scripture especially in this double sense for his day of judging the Jewish Nation and for his day of judging all the world so are we to understand a falling away and a Man of sin of the Jewish Nation before the former and a falling away and Antichrist betwixt the former and the later This last is readily concluded upon to be the Papacy and he that letted to mean the Imperial power but what was he that letted in the former that the Antichrist among the Jews was not revealed sooner I should divide this stake betwixt Claudius the Emperor who by his decree against the Jews in Rome Act. 18. 2. give a check by the appearance of his displeasure to all the Jews elsewhere that they durst not tyrannize against the Gospel whilest he lived as they had done And Paul himself who by his uncessant travelling in the Gospel and combatting by the truth every where against the Jews did keep down very much their delusions and Apostacy whilest he was at liberty and abroad but when he was once laid up then all went to ruine as see Act. 20. 29. 2 Tim. 1. 15 c. Paul when he departs from Corinth leaves a Church fairly planted there but how soon and how miserably it grew degenerate we shall meet with cause to observe before it be long He cometh to Ephesus and striving to get up to one of the Feasts at Jerusalem he leaves Priscilla and Aquila there Thither ere long cometh Apollos an excellent Scripture-man but one that knew only the baptism of John but they instruct him better Not that these Tent-makers turned Preachers but that having had so much converse with Paul they were able in private conference to inform him better then yet he knew from what they had learned from Paul ACTS CHAP. XIX from Vers. 1. to Vers. 19. OThers at Ephesus there were that were no further gone in Christianity neither then the knowledge of the Baptism of John Paul asks them Have ye received the Holy Ghost They answer We have not yet so much as heard whether the Holy Ghost be In which words they refer to a common and a true tenet of the Nation which was that after the death of Ezra Haggai Zachary and Malachy the Holy Ghost departed from Israel and went up Juchas fol. 15. and they profess they had never yet heard of his restoring And it is very probable that they had never heard of Jesus whom when Paul had preached to them they imbrace and the Text saith they were then baptized in the Name of the Lord Jesus Not that they were rebaptized but that now coming to the knowledge of the proper end of Johns baptism namely to believe in Jesus as ver 4. they own their baptism to such an end and construction For 1. What need had they to be rebaptized when in that first baptism they had taken they had come in to the profession of the Gospel and of Christ as far as the doctrine that had brought them in could teach them It was the change of their profession from Judaism to Evangelism that required their being baptized and not the degrees of their growth in the knowledge of the Gospel into the profession of which they had been baptized already How many baptisms must the Apostles have undergone if every signal degree of their coming on to the perfect knowledge of the mystery of Christ might have required nay might have admitted a new baptizing 2. If these men were rebaptized then must the same be concluded of all that had received the baptism of John when they came to the knowledge of Jesus which as it is incredible because there is not the least tittle of mention of such a thing so is it unimaginable in the case of those of the Apostles that were baptized by John for who should baptize them again in the name of Jesus since Jesus himself baptized none Joh. 4. 3. 3. These men had taken on them the baptism of repentance and the profession of Christ in the baptism of John that they had received therefore unless we will suppose a baptism of faith different from the baptism of repentance and a baptism in the name of Jesus different from the baptism in the name of Christ it will be hard to find a reason why these men should undergo a new baptizing And if it should be granted which is against reason to grant that these men were really rebaptized yet were not this a warrantable ground for rebaptization now in regard of these main differences betwixt the case then and now 1. That great controversie then on foot about Whether Jesus were the true Messias or no which caused their rebaptization if they were rebaptized 2. The visible conferring of the Holy Ghost upon them upon their baptism if they were rebaptized as being a main induction of such a thing if such a thing were that the name of Jesus might be so apparently glorified upon their being baptized in the name of Jesus which indeed was equally glorified when they received those gifts upon their acknowledging of Jesus and owning their baptism that they had of old been baptized with as a badge of that acknowledgment though not baptized again CHRIST LIII CHRIST LIV CLAUDIUS XIII CLAUDIUS XIV ACTS CHAP. XIX from Ver. 9. to Ver. 21. THE Apostle hath a long time to stay at Ephesus in which he first begins for the space of a quarter of a year to dispute in the Synagogue and then when divers were hardened and believed not he separated the Disciples and disputed daily in the School of Tyrannus Hitherto what converts there were to the Gospel they resorted still to the publick service in the Synagogue where Paul reasoned daily for the truth of the Gospel but finding dangerous opposition he gets away the Disciples from thence and in the School of one Tyrannus they are a particular Congregation In these great Towns where there were many Jews both in Judea and elsewhere they had a Synagogue and a Divinity-School This Divinity-School they called Beth Midrash and thither they used to go every Sabbath day after they had been at the Synagogue whereupon they had this for a common proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Synagogue to the Divinity-School In the Synagogue they had prayers and reading of the Law and plain Sermons of Doctrine exhortation and comfort In the Divinity-School were discussed and taught dogmatical and controversial points concerning the difficulties of the Law and other high matters And hence it may be those different titles and administrations of Pastor and Teacher Ephes. 4. 11. and He that teacheth and he that exhorteth Rom. 12. 7 8. took their pattern if Pastor mean one of the Ministerial function In the time of
chosen c. Malac. 4. 6. Lest I come and smite the Land with a curse c. The most pious and charitable Apostle could wish himself to be Anathema for that Nation on condition that they might believe and be saved Rom. 9. 3. but since they will not believe and do refuse salvation and hate the Saviour he forgets consanguinity for the love of Christ and dooming and devoting all whomsoever that loved not the Lord Jesus Christ to destruction he intends them in the first place who were his chief haters The words Maran-atha are held by some to be of the form of the highest excommunication Sic signatur say they species extremi Anathematis ac si diceretur Maledictus esto ad adventum in adventu Domini And withall that Maran atha is the same in sense with Shammatha but this utterly without the warrant of any Jewish antiquity whose language it is at all I believe it is impossible to shew Maran atha for a form of Excommunication or execration in any of their Writings nay very hard if not next impossible to shew the words Maran atha in their Writings at all in any sense The phrase in the Apostle refers first to Christs coming in vengeance against Jerusalem and the Jewish Nation as the execration is first to be pitched upon them Maran atha Our Lord cometh Many and dreadful things are spoken of this his coming in the Scripture of which we have spoken in several places as we have come along So that in this sentence he doth both justly doom this unbelieving and wretched Nation to their deserved curse and doth withall in this phrase intimate that the doomed curse was near approaching in the Lords coming in vengeance against them Now though we construe the words in such an application to the Jews it is not exclusively but that their sense reacheth also to every one that loveth not the Lord Jesus of what Nation soever and the Lord will come in time to make him an Anathema There is some obscurity in a passage in Chap. 5. 9. both of Sense and History I wrote unto you in an Epistle not to company with Fornicators 10. Yet not altogether with the Fornicators of this world c. Where first we have to inquire what it is that the Apostle doth here forbid them and then when it was that he wrote this Epistle that he speaketh of There are two things that are here prohibited one when he wrote that which he speaketh of namely that they should not company with Fornicators and the other now when he writes this Epistle viz. that they should not eat with such the latter he had permitted till now though he prohibited the former which let them well observe that understand by eating the receiving of the Sacrament Besides what communion was among the Jews in sacris there was a twofold companying or communicating among them in civil things the one more common the other more neer and peculiar Their more common was eating together at the same common table For even such eating they accounted of as of a communion under a rule and hence no eating with Gentiles for any Jew Act. 11. 3. nor with Publicans and sinners for any that were of the stricter sort of Religions therefore Christ is cavilled at for it so oft in the Gospel The other was that communion or associating which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former of which comprehended their near joyning in partnership deputations and the like of the which the triple Talmudick Tract Bava and Maymonies of Shittuphin and Silluchin do treat at large The later comprehended their combining in joynt interest and association in the use of any common Court or Cloister where many dwelt together of which the Treatise Erubhin is a large discourse and obscure enough Now the Apostle in the former prohibition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to forbid this nearer communion that if any that is called a brother or a Christian be a Fornicator c. they should not associate with him in any such conjunction as partnership deputation imployment cohabitation or common interest c. But upon the hearing of this horrid fact and example of the incestuous person he heightens his prohibition and now forbids that they should not use so much as that common society with them as to eat with them at common tables which was to set them at the utmost distance even at the same that the Jews did the very Heathens for with them they might not eat Now how to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of some difficulty Some conceive it means an Epistle which was sent before this and which was lost Which is an exposition somewhat hard to digest Certainly it is gentler and more warrantable yea even by the rules of Grammer to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to such a sense as this I wrote or had written or was writing in this Epistle that you should not company with Fornicators c. but now hearing and weighing this high offence of the incestuous person and the danger of such an example I sharpen my style and now forbid not only your near associating with such but even the common fellowship of eating together at common tables which was as much as that which is spoken Matth. 18. 17. Let him be to thee as an heathen man ACTS Chap. XIX from Ver. 23. to the end of the Chapter PAUL had determined to stay at Ephesus till Pentecost because of a great and effectual door that was opened to him and he was earnest to imbrace that opportunity 1 Cor. 16. 9. but before his determined time of departure thence came and as it seemeth not long before Demetrius with the rest of the Silversmiths raise a tumult against him as the great impairer of their profit by crying down the worship of Diana and other Idols These men used to make silver temples of Diana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or little models as it seemeth made after that Temple fashion which they that came to Ephesus to worship bought either to consecrate to the Goddess and to leave there in her Temple or rather to take away with them home in memorial of that Goddess Tully in Verreâ—â— speaks of Aedes Minervae posita in fano Apollinis And Dion Cassius lib. 36. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A little Temple of Juno set upon a Table looking toward the East did of it self turn towards the North. And in lib. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Eagle saith he meaning the Roman ensign was a little Temple and in it was set a golden Eagle such a one pitched in every one of the Roman Legions and it never stir'd out of the winter quarters till the whole camp did remove this Eagle fixed on the top of a spear one man carried the lower end of the spear being sharp that it might be stuck into the ground So
the first Chap. 1. 17. That in the Gospel is revealed the Righteousness of God justifying as in the Law was revealed his righteousness or justice condemning and that from faith of immediate innixion upon God as was Adams before his fall and as was that which the Jews owned in God to faith in the righteousness of another namely Christ. This way of justification he proveth first by shewing how far all men both by nature and action are from possibility of being justified of or by themselves which he cleareth by the horrid sinfulness of the Heathen Chap. 1. a large proof of which might be read at Rome at that very instant and little less sinfulness of the Jews though they had the Law Chap. 2. 3. and therefore concludeth Chap. 3. 30. that God justifieth the circumcision by faith and not by works as they stood upon it and the uncircumcision through faith for all their works that had been so abominable and that seemed so contrary to justification In Chap. 4. he taketh up the example of Abraham whom the Jews reputed most highly justified by his works for they had this saying of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham performed all the Law every whit but he proveth that he found nothing by his own works but by believing he found all In Chap. 5. he proves the imputation of Christs righteousness for Justification by the parallel of the imputation of Adams sin for condemnation Not at all intending to assert that as many as were condemned by Adam were freed from that condemnation by the death of Christ but purposely and only to prove the one imputation by the other It was a strange doctrine in the ears of a Jew to hear of being justified by the righteousness of another therefore he proves it by the like mens being condemned for and by the unrighteousness of another Two close couched passages clear what he aimeth at The first is in ver 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Wherefore as by one man sin entred into the World c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As properly requireth a So to follow it as you may observe it doth in ver 15. 18 19. but here there is no such thing expressed therefore it is so to be understood and the Apostles words to be construed to this sense Wherefore it is or the case is here as it was in Adam as by one man sin entred into the World c. there imputation so here The second is ver 18. in the Original verbatim thus As by the transgression of one upon all men to condemnation so by the righteousness of one upon all men to justification of life What upon all men Our Translation hath added some words to clear the sense but the shortness of the Apostles style doth better clear his intent namely to intimate imputation as speaking to this purpose As by the transgression of one there was that that redounded to all to condemnation so by the righteousness of one there is that that redoundeth to all to justification of life And to clear that he meaneth not that all that were condemned by Adams Fall were redeemed by Christ he at once sheweth the descent of Original sin and the descent of it for all the death and righteousness of Christ Quae tamen profuerunt antequam fuerunt Ver. 13. For till the Law sin was in the World but sin is not imputed where there is no Law Nevertheless death reigned from Adam to Moses By what Law was sin sin and did death reign when the Law was not yet given Namely by that Law that was given to Adam and he brake the guilt of which violation descends to all Having to the end of the fifth Chapter stated and proved Justification by faith in Chap 6 7 8. he speaks of the state of persons justified which though they be not without sin yet their state compared with Adams even whilst he was sinless it is far better then his He invested in a created finite changeable humane righteousness they in the righteousness of God uncreate infinite unchangeable He having the principles of his holiness and righteousness in his own nature they theirs conveyed from Christ He having neither Christ nor the Spirit but left to himself and his natural purity they having both See Chap. 8. 1 2 9 10 c. At the nineteenth verse of Chap. 8. he begins upon the second mystery that he hath to treat upon the calling of the Gentiles whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Creation or Every Creature by which title they also are called Mark 16. 15. Colos. 1. 23. and he shews how they were subject to vanity of Idolatry and the delusions of the devil but must in time be delivered from this bondage for which deliverance they now groaned and not they only but they of the Jews also which had received the first-fruits of the Spirit longed for their coming in waiting for the adoption that is the redemption of their whole body for the Church of the Jews was but the child-like body and accordingly their Ordinances were according to child-like age of the Church but the stature of the fulness of Christs mystical Body was in the bringing in of the Gentiles Being to handle this great point of the Calling of the Gentiles and Rejection of the jews he begins at the bottom at the great doctrine of Predestination which he handles from ver 29. of Chap. 8. to Chap. 9. 24. and then he falls upon the other That Israel stumbled at Messias and fell seeking indeed after righteousness but not his but their own and that they are cast away but not all A remnant to be saved that belonged to the Election of Grace As it was in the time when the World was Heathen some of them that belonged to the Election came in and were proselyted to the worship of the true God so some of these while all the rest of their Nation lie in unbelief And in this unbelief must they lie till the fulness of the Gentiles be come in and then all Gods Israel is compleated The most that he salutes in the last Chapter appear to have been of the Jewish Nation and the most of them though now at Rome yet some time to have been of Pauls company and acquaintance in some other place The expulsion of the Jews out of Rome by Claudius Decree might very well bring many of them into his converse as well as it did Priscilla and Aquila whom he names first among them Epenetus was one of his own converts of Achaia Mary had bestowed much labour on him yet he hitherto had never been near Rome He that would dispute the point of the first planter of the Gospel at Rome might do well to make the first muster of his thoughts here And whereas the Apostle speaks of the faith of the Roman Church as spoken of throughout the World Chap. 1. ver 8. it is very questionable whether he
Soria which yielded very many eminent Scholars in the Judaick learning In the division of the imployment of the three Ministers of the Circumcision Peter James and John Peter's lot fell here and from Babylon it self the very Center of those parts he sends this Epistle He directs it to the dispersed Jews in Pontus Galatia Cappadocia Asia and Bithynia in which parts the Apostacy from the faith had been exceeding prevalent and accordingly the trouble of those that stuck to the faith the most bitter And in his inscribing it to the Elect he seemeth to have his eye upon those words of his Master about this Apostasie Matth. 24. 24. They shall deceive if it were possible the very Elect. Among the many divine lessons that he reads to them he teaches them and us who is the Rock upon which the Church is built Chap. 2. 4 c. and how accordingly to understand super hanc Petram Matt. 16. He exhorts them with all earnestness to yield obedience to superior powers Chap. 2. 13 14. and that the rather because of that spirit of the Zelotae that walking among the Nation in all parts urged them not to submit to any Heathen power He magnifieth Baptism as a badge and pledge of preservation of those that had received it and stuck to it from that vengeance that was coming upon that wicked Nation Chap. 3. 21. It is something a strange recoyling that he makes leaping back from mention of the death of Christ ver 18. over all the story of the Old Testament and lighteth on the generation that was swept away by the flood and sheweth how Christs spirit preached unto them Why had not the same Spirit preached in all the times between Why are not those times named then as well as these Because the Apostle doth purposely intend to compare that old world then destroyed with the destruction of the Jewish Nation shortly coming and to shew that as Noah and his family were then saved by water ver 20. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that had received Baptism were the Antitype to that and Baptism was a pledge and means of their deliverance now they sticking closely to it And this very thing John Baptist taught in that question Who hath forwarned you to flee from the wrath to come Therefore when he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An asking of a good Conscience towards or after God he makes not this its definition as if none but those so qualified were to be baptized but he characters its difference from Circumcision which put away the filth of the flesh in one sense and Legal and Pharisaical washings which did it in another His whole comparison runs to this tenour The old world was disobedient to the spirit of Christ preaching in the mouth of Noah and therefore they perished The Jews whose state the Scripture also calleth an old world were disobedient to Christ preaching by his Spirit in the mouth of his Apostles and even visibly and audibly in his own person therefore they must needs perish But Noah and his family that harkeneth after God whilst others said to the Lord Depart from us Job 22. 16 17. were preserved by water Even so doth Baptism now preserve us the Antitype of that figure For Baptism was not barely a washing of the body from filth as the common Legal washings were but it was an owning and asking after God conscienciously out from a perverse and wicked generation and therefore not to be started or revolted from This then being one end of Baptism and that end taught to them that assumed it viz. to badge and mark to safety from the approaching vengeance it may very well raise an argument for Infants Baptism whereas this text is commonly produced against it for if these parents that came in to be baptized sought hereby to flee from the wrath to come they would be carefull to bring their children under the same badge of security When he judgeth 〈◊〉 that perished in the waters of Noah to be now in prison ver 19. he knew he had the consent of his Nation in it for thus they say in Sanhedr per. 10. halac 3. The generation of the flood have no portion in the world to come neither shall they stand up in Judgment for it is said My spirit shall no more judge with man Gen. 6. 3. Peter teacheth us that the Spirit that strove with the old world was the Spirit of Messias He sends this Epistle by Sylvanus Pauls old attendant but now with Peter He stiles him A faithful brother to you as I suppose not as doubting but assured He was to bring this Epistle to the Circumcision who himself had been a Minister of the uncircumcision therefore this attestation is the more needful and material 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I repute him a faithful brother to you of the Circumcision and do you also so repute him His naming of Mark with him calls our thoughts back to what hath been mentioned of Mark heretofore his being with Paul at Rome and his coming from him into the East To suppose two Marks one with Peter and another with Paul is to breed confusion where there needeth not and to conceive that for which the Scripture hath not only no ground but is plain enough to the contrary It is easily seen how John Mark came into familiarity both with Paul and Peter and other Mark we can find none in the New Testament unless of our own invention His being in these later times with Peter and Paul may turn our thoughts to consider how his Uncle Barnabas and he parted since Paul and Barnabas parted about him He it was that wrote the Gospel it may be being with Peter as Luke did the like being with Paul In his Gospel he is most exact of all the four in observing the proper time and series of the stories recorded CHRIST LXVI NERO. XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wars of the Jews began in the twelfth year of the reign of Nero in the month of May. Joseph de Bell. lib. 2 cap. 25. If we take a view of the Nation as it was at the present and as it had been for thirty or forty years backward we shall find that besides the ordinary and common wickedness that was among them they had these four additions of iniquity monstrous and unparalleled and in which they did as it were exceed themselves 1. In regard that the appearance of the Messias was expected to be about the time that Christ appeared indeed very many taking advantage of the time and of that expectation took upon them some to be Christ others to be Prophets attending and relating to his coming Matth. 24. 24. Upon which Josephus and other Writers of that Nation will give us a very full commentary of experiences 2. There were multitudes of the Zelotae and of the sect of Judas the Galilean which would not yield any homage or subjection to be due to the Roman power which was
of the Jews bringeth forth her chief child and the Devil seeketh to destroy him He is pictured 1. A great red Dragon Old Pharaoh who sought to devour new born Israel is much of the like character Isa. 27. 7. Psal 74. 13 c. 2. With seven heads So many had the persecuting Monarchies Dan. 7. the Lion one the Bear one the Leopard four and the fourth beast one 3. And ten horns Parallel to the Syrogrecian persecutors Dan. 7. 7 c. 4. With his tail he drew and cast down the third part of the Stars As the Tyrant Antiochus had done Dan. 8. 10. So that by these allusive descriptions phrases of old stories fetched to express new is shewed the acting of the Devil now by his mischievous and tyrannical instruments with as much bitterness and bloody-mindedness as he had done in those The womans fleeing into the Wilderness alludes to Israels getting away into the Wilderness from the Dragon Pharaoh Exod. 14. c. And her nourishing there a thousand two hundred and sixty days speaks Christs preservation of that Church in the bitterest danger and days like the days of Antiochus This Vision aims at the great opposition and oppression the Church and Gospel underwent from the first rising of it to the ruine of Jerusalem and their preservation in all that extremity The battel betwixt Michael and the Dragon is of the same aim and time with the former but it speaks thus much further that the Church is not only preserved but the Dragon conquered and cast to the Earth Heaven all along in this Book is the Church the Earth therefore may be properly understood of the World and here more especially of that part of worldly ones the unbelieving Jews and that the rather because the Gentiles here are called the Wilderness as they be also in several other places in Scripture The Devil therefore is cast out of the Church by the power of Michael the Lord Christ that he cannot nestle there and he goes into the rest of the Nation that did not believe much like the tenor of that parable Matth. 12. 43 44 45. The Woman hath Eagles wings alluding to Exod. 19. 4. and gets into the Wilderness the persecuted Church and Gospel gets among the Gentiles The Devil casts venom as a flood after the Woman-Church and the Earth swallows it up the unbelieving Jews do as it were drink up all the poyson of the Devil and together with raging against the Church they grow inraged one against another and against the Romans till they become their own destroyers And indeed though it were a most bitter time with the Church while she was among the combustions that that Nation had within it self yet their raging one against another the more it increased in their particular quarrels the more it avenged her quarrel and turned their edge from off her upon themselves The Devil seeing this betakes himself to fight against the Womans seed the Church of the Gentiles and the Treatise of that begins in the next Chapter REVEL CHAP. XIII WHEN Rome hath slain Christ and destroyed Jerusalem Satan gives up his Power and Throne to it and that deservedly as to one most like to be his chief and most able agent to act his fury She is described here a Beast bearing the shape of all the four bloody Monarchies Dan. 7. in power and cruelty matching nay incomparably exceeding them all There is but little reason to take Rome for the fourth Monarchy in Daniel and the so taking it bringeth much disjointing and confusion into the interpreting of that Book and this and into the stating of affairs and times spoken of in them The Jews like such a gloss well as whereby they do conclude that the Messias is not yet come because the fourth Monarchy the Romane say they is not yet utterly destroyed And truly I see not how they can conclude less upon such a concession For it is plain in Daniel that the four Kingdoms there spoken of must come to nothing before the first appearing of Messias and that the Romane is not is most plain since this Book makes Rome Heathen and Papal but as one The Holy Ghost by Daniel shews the four Monarchies the afflicters of the Church of the Jews till Messias his first coming The Babylonian The Mede-Persian The Grecian and The Syrogrecian and John now takes at him and shews a fifth Monarchy the afflicter of the Church of Jews and Gentiles till his second coming Daniel indeed gives a hint of the Romane but he clearly distinguisheth him from the other four when he calls him the Prince that was to come Dan. 9. 26. beyond and after those four that he had spoken of before Him John describes here as carrying the character of all those four A Beast with ten horns such a one had been the Syrogrecian Dan. 7. 7 like a Leopard as the Grecian was vers 6. his feet as a Bears such the Persian vers 5. his mouth like a Lion such the Babylonian vers 4. This therefore could not be any of those when it was all and by this description of it by characters of them all it shews the vast power and incomparable cruelty and oppression of it equalling them all nay it infinitely went beyond them put all together in extent of Dominions Power Continuance and Cruelty both to the Church and to the World Balaam long before Rome was in being doth set it out for the great afflicter Numb 24. 24. Ships shall come from the coasts of Chittim and shall afflict Assur and shall afflict Eber That Chittim means Italy or Rome is granted even by some Romanists themselves it is asserted by the Jews and confirmed by other places of Scripture and even proved by the very sense and truth of that place It afflicts both the afflicted and the afflicter Eber and Assur and that hath been the garb of it since its first being How may this be read in her own stories In her bloody Conquests over all the world in the titles of honour but which speak oppression Britannicus Germanicus Africanus and the like And to take up all in Epitome and that you may conjecture ex ungue Leonem what whole Rome hath done in all her time for slaughter oppression and destroying take but the brief of one of her Commanders Pompey the Great of whom Pliny speaks to this purpose Nat. Hist. lib. 7. cap. 26. He recovered Sicily subdued Africk subjected eight hundred and seventy six Towns about the Alpes and coasts of Spain routed and slew 2183000 men Sunk and took eight hundred and forty six Ships took in one thousand five hundred and thirty eight fortified places and triumphed from his Conquest of Asia Pontus Armenia Paphlagonia Cappadocia Cilicia Syria Judea Albania Iberia Creet and Basterna What hath Rome done by all her agents in all her time And she is this year 1654 two thousand four hundred and eight years old She is described here with seven heads and ten
of the work of the Masorites for this purpose who altered not added not invented not a tittle but carfully took account of every thing as they found it and so recorded it to posterity that nothing could be changed We shall only bring in their own expositions which will attest to this truth to both those words that our Saviour hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is little to be doubted that Christ speaking in their language meaneth the letter Jod which is far the least of all their letters And about this letter the Jerusalem Talmud hath this passage Sanhedr fo 20. col 3. The book of Mishneh Torah Deuteronomy came and prostrated it self before God and said unto him O Lord everlasting Thou hast written thy Law in me A Testament that fails in part fails in the whole Behold Solomon seeks to root Jod out of me viz. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall not multiply wives The Holy blessed God saith to it Solomon and a thousand such as he shall fail but a word of thee shall not fail R. Houna in the name of R. Acha said The Jod that the blessed God took from the name of our mother Sarah was given half of it to Sarah and half to Abraham There is a tradition of R. Hoshaiah Jod came and prostrated it self before God and said Lord everlasting thou hast rooted me out from the name of a righteous woman The holy blessed God saith to it Heretofore thou wast in the name of a woman and in the end of it Henceforward thou shalt be in the name of a man and in the beginning This is that which is written Moses called the name of Hoshea Jehoshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Tittle It most properly means those little Apiculi that distinguish betwixt letters that are very like one to another You may have the explanation of this in this pretty descant of Tanchuma fol. 1. It is written saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You shall not prophane my holy Name He that makes the Cheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world for he makes this sense You shall not praise my holy Name It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every thing that hath breath praise the Lord He that makes the He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world for he brings it to this sense Let every thing that hath breath profane the Lord. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They lyed to the Lord He that maketh Beth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroyes the world for he maketh this sense They lyed like the Lord. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is none holy like the Lord. He that makes Caph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world for he maketh this sense There is no holiness in the Lord. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord our God is one Lord. He that makes Daleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world for he bringeth the sense to this The Lord our God is a strange God c. In Chagig fol. 77. col 3. they speak more of the letter Jod and so doth Midras Tillin in Psal. 114. In Deut. 32. 18. this little letter is written less then it self in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet preserved in that quantity and not altered and observed so by the Masorites 2. Yet could they not for all their care but have some false Copies go up and down amongst them through heedlesness or error of transcribers In Shabb. fol. 15. col 2. they are disputing how many faults may be in a part of the Bible and yet it lawful to read in The books of Hagiographa say they If there be two or three faults in every lea◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He may mend it and read The Books of Hagiographa they read not in their Synagouges as they did the Law and the Prophets therefore this is to be understood of a mans private reading and of his own Bible which if faulty there were true Copies whereby he might mend it and so read Nay in Taanith fol. 68. col 1. there is mention of a faulty Copy that was laid up in the publick records They found three books in the Court of the Temple The book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In one they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in two it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 33. 27. And they approved the two and refused the one In one they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in two it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 24. 5. They approved the two and refused the other In one they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in two it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They approved of the two and resused the other That alteration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the second mentioned the Babylonian Gemarists and Massecheth Sopherim per. 1. say was one of the thirteen alterations that the Septuagint made in the Law for Ptolomy King of Egypt Which seems to argue that as they translated the Bible into Greek in which they made thousands of alterations from the text so that they copied an Hebrew copy for him and in that made these and this that was found in the Court of the Temple a transcript of that Copy 3. In every Synagogue they had a true Copy And it was their care every where to have their Bible as purely authentick as possible as may be seen by the curious rules that are given to that purpose in Massecheth Sopherim newly cited and Megillah For this they accounted their treasure and their glory And in the reading of the Law and the Prophets in the Synagogue it was their great care that not a tittle should be read amiss and for this purpose the Minister stood over those that read and oversaw that they read aright and from this as Aruch tells us he was called Chazan that is Episcopus or Overseer In Jerus Sotha fol. 21. col 3. the Samaritans are blamed by the Jews for wilfully corrupting their own Pentateuch R. Eliezer ben R. Simeon said I said to the Scribes of the Samaritans You have falsified your Law and yet reap no advantage by it for you have written in your Law By the plain of Moreh which is Sichem And was it not manifest enough without that addition that it was Sichem But you construe not a pari as we do It is said here The plain of Moreh and it is said elsewhere The plain of Moreh there it is no other but Sichem no more must it be here The addition cavilled at which is Sichem is so in the Samaritan Pentateuch now extant at Deut. 11. 30. But amongst all the wickedness that Christ and his Apostles laid
made no such plain expression Or thirdly that the affirmative may mean the Words creating of all things and the negative his disposal and ordering of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without him was nothing that hath been either created or disposed as Joh. 5. 17. Ver. 4. In him was * * * * * * Deut. 30. 20. Ps. 66. 9. Prov. 4. 13. Joh. 5. 24 6. 35. 20. 31. Col. 3. 3 4. 1 Joh. 5. 12. life This hath allusion to Adams naming his wife Eve or life upon the apprehension of the Promise given him after his fall Gen. 3. 15. And the Evangelist having considered the Word in the former verse as the Author of Nature he cometh now to treat of him as the Author of Grace there as the Creator here as the Redeemer For having related there that by him all things were made and amongst all things man received his natural life and being he goeth on now to shew that by the same Word also man when he was fallen and perished and had incurred the penalty of dying the death he re-obtained a new and a better life namely by Faith and laying hold upon him in the promise as Hab. 2. 4. And the life was the light * * * * * * Eph. 5. 14. 1 Pet. 2 9. 1 Joh. 2. 8. of men The life of the promise was the light that shone in the world and to which all the Patriachs and Prophets and all the holy Men of God that lived before the fulfilling of it had an eye and respect as to a light shining in a dark place and whereby they guided all their devotions and whereto they aimed all their actions And this light then shone and yet shineth in all the types shadowes figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and predictions of the Law and of the Prophets as we daily read them and that darkness * * * * * * See Isa. 25. 7. 32. 3. 9. 30. 2 Cor. 3 13. Heb. 12. 18. and mystical cloudiness which lay over them did not comprehend it but that it gave some shine in that obsureness And yet did they not reach to that brightness of revealing of Christ but that it was necessary that the Gospel should be Preached the beginning of which is mentioned in the very next verse namely the Preaching of John Ver. 6. There was a man sent c. Here may the Reader look back and see the method and intention of the Evangelist and the reason why he calleth him by this name the Word rather then any other For first he was the Word by whom all things and among them man were created Secondly The Word by which man being fallen was recovered and obtained life Thirdly The Word of light direction and consolation to the holy Patriarchs Fourthly The Word of promise in the darkness of the Law and Prophets And he is now come to be the Word incarnate and the publisher of the Gospel which began from John Mark 1. 1. And thus hath the Evangelist made the whole Old Testament no other then a vailed Gospel speaking of Christ though somewhat obscurely from the beginning to the end As in the Creation ver 3. In the promise ver 4. In the expectation of the Fathers ibid. Fifthly In the darkness of the Law and Prophets ver 5. And sixthly in the necessity of a clearer revelation of him by his own comming ibid. Ver. 7. To bear witness of the light c. The light in this verse and those that follow is taken personally for Christ himself whereas in ver 4 5. it is taken vertually only there for the light that flowed from Christ and therefore it is said that light was in him here for Christ the light it self for so is he called ver 9. See Isai. 10. 17. and 42. 6. 49. 6. Mic. 7. 6. Num. 24. 17. Psal. 84. 1. Mal. 4. 2. c. For first Christ revealeth the Father and his will Joh. 1. 18. 16. 25. and whatsoever maketh manifest is light Ephes. 5. 13. Secondly He is the brightness of the glory and express image of the Father Heb. 1. 3. who is a light without any darkness at all 1 Joh. 1. 5. Thridly He inlightneth the hearts of his by Faith Ephes. 5. 14. Fourthly Christ held out in the Gospel filled the world full of the light of knowledge in comparison of what it was under the Law Isai. 11. 9. Psal. 19. 3. That all might believe The word All joyneth the Gentiles with the Jews which hitherto had been secluded And in the same sense is Christs Lightning of every one that commeth into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 9. to be understood for his general and universal inlightning of the world with the shining of the Gospel For there is a comparison made here by the Evangelist betwixt the light of the promise under the Law and the light of the Gospel and Christ in it Ver. 10. He was in the world Not vertually and invisibly only in his power and providence but even visibly sensibly and apparently in audible voice and conspicuous shape before he came in humane nature as Gen. 15. and 18. and 32. Exod. 3. Josh. 6. yea even to the sight and hearing of wicked and heathen men Gen. 4. and 20. and 21. and 31. Dan. 3. 24 25. Exod. 14. Ver. 11. He came among his own This speaketh of his incarnation and of his own Nation the Jews amongst whom he came and conversed in humane flesh yet they refused him They were his own by choice Deut. 7. 6. by purchase Exod. 19. 4 5. by Covenant Deut. 26. 18. and by kindred Heb. 2. 16. Ver. 12. * * * * * * Or Priviledge dignity or licence as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used 1 Cor. 8 9. and 9. 5 6. Acts 5. 4. Mat. 7. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. 8. Power to become the Sons of God The people of the Church are called the Sons of God Gen. 6. 2. And after the dispersion at Babel where the Heathen became the Sons of men Gen. 11. 5. this title was appropriated only to the Jews Exod. 4. 22. Hos. 11. 1. But now when the Jews Christs own people should not receive him when he so came amongst them this priviledge should be conferred upon what Heathen or Gentiles so ever should receive him that they should be henceforward as the Jews had been hitherto the Sons of God or the Church of Christ. That believeth on his Name That is In or On him For the Name of God in Scripture doth often stand for God himself as Psal. 71. 1. Mic. 6. 9. Act. 3. 16. c. For God is without any mixture or composition but a most pure and simple essence and therefore his name and himself are not two several things as they be in the creatures but one and the same R. Menahem or Exod. 60. Ver. 13. Which are born not of blood Greek Not of
in it And thus the Lections of the Law and Prophets along with both and hence may be collected in some reasonable measure the time of the year when John Baptist was born which hath been so long not a little mistaken Vers. 6. Walking in all the Commandments and Ordinances In all the Commandments of the moral Law and Ordinances of the Ceremonial and the word * * * * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the LXX for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 7. 1. and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. 1. blameless expresseth their behaviour in the Judicial And thus the Text sheweth us a man as accomplished for the righteousness according to the Law as a man could be and yet that we might see that a man is not justified by that but by Faith the same man is presently after checked and struck dumb because he did not believe §. Ordinances Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Romanists translate Justifications and of the word would make no small advantage Whereas first the LXX most commonly translate the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it as above twenty times in Psal. 119. and this Hebrew word we know signifieth no such thing as Justifications Rab. Solomon on Numb 19. giveth a notation of it unto another sense Because saith he Satan and the people of the World would be questioning with Israel what is this or that Commandment and what reason is there in it Why It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a statute or an ordinance decreed by God and it is not for thee to question it See also Rab. Menahem on the same place And to what sense the Chaldee renders it in Psal. 119. and elsewhere Secondly The common Greek useth it most commonly in the sense of our Translation as might be shewed out of Aristotle Ethic. 5. Dion Cassius Rom. Hist. lib. 58. 61. and other Authors Thirdly As the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this Greek word so the Arabick doth this Greek word by that again making them to sound to one and the same sense and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth Ordinances none can deny Fourthly It will be very hard to produce any Heathen Author or any place in all the LXX that use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Justification In Deut. 24. 13. a place as likely to have found it in as any if they would have taken it in that sense they have so far refused it that they use a word no kin at all unto it Vers. 9. According to the Custom This may be taken two ways either for the custom of burning Incense or for that that these courses used in choosing out of their company to burn it which was by lot And this latter is more proper for it needeth not to tell that it was the custom of the Priests to burn Incense for this was known well enough from the Law to be an essential part of their function but the Text would tell us how Zachary came to do this piece of service namely by the customary lot So that by the custom of the Priesthood is properly meant the custom of the Priests The High Priest burnt Incense when he would the other Priests by lot and one and the same Priest burnt not Incense twice in all his days Abarbin in Pentateuch fol. 241. §. His lot was to burn Incense Sense and reason doth more bind us to understand casting of Lots for this purpose then the Grammatical construction or literal strictness of the word for though it signifie obtaining a thing by lot yet not always by lot only but even by any other means as Act. 1. 17. Judas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obtained the lot of his ministration And so Julian in Misopogone Anacreon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sortitus est ludere vel deliciari c. But undeniable reason telleth that it must of necessity be understood of obtaining by lot in this place For the Priests in every one of the twenty four courses were exceeding many For Josephus relateth that they were thousands in every course And this are we sure of from evident Scripture that at the crowning of Joash when an insurrection by Athaliah was feared The Priests of two courses only are reputed as a Guard sufficient for the King and about the Temple 2 King 11. 5 6 7. And when Uzziah would have burned Incense there were eighty Priests ready to with-hold him 2 Chron. 26. 17. So that among so great a multitude therein but one man being only permitted to burn incense it was necessary that he should be chosen from among them by lot and the lot at this time fell to Zacharias §. To burn Incense entring into the Temple of the Lord. This his entring into the Temple was not going into the most Holy place nor was this his burning of Incense upon the day of expiation but it was according to the daily Service of the Temple which required that Incense should be burned every morning and evening in the Holy place without the vail Exod. 30. 6 7 8. The High Priest indeed once every year offered Incense within the vail on the day of expiation Lev. 16. 29 30. but neither was Zacharias High Priest nor was this any such service For first Luke when he speaketh of the High Priest he useth to call him by that title as Chap. 3. 2. Acts 4. 6. c. but in all this large Story of Zacharias he never termeth him other then an ordinary Priest Secondly Zachary was of one of the twenty four courses but the High Priest was of no course at all and if he had doubtless he had been of the first but Zachary was of the eight Zacharias at this time came to burn Incense by lot but the High Priest came to do it in the most Holy place by succession Fourthly There was no Altar of Incense in the most Holy place but there was one where Zacharias ministred Fifthly If these courses began their round either with the beginning of the Service of the Temple or with the beginning of the year Ecclesiastical or with the beginning of the year Civil or from any of the three Festivals then was it not possible that the eighth course should light any whit near the Feast of expiation And where to begin them but from some of these who can imagine Sixthly It was not so very consonant that John the Baptist should be born a High Priest which bare the fullest resemblance of the Office of our Saviour but a Priest of an inferior rank because a servant to the High The misconstruction of Zacharies offering of Incense gave first occasion to the general and long continued mistake of the time of our Saviours Birth Vers. 10. And the whole multitude of the people There were constantly in the Temple at the hour of prayer First The Priests of that course that then served Secondly
delusion than to realize the prospect for what he shewed him from that mountain and as he shewed it him he could have presented it as well upon any flat or valley For Secondly Matthew saith that he shewed him not only all the Kingdoms of the world but also the glory of them now this clearly argues that Satan presented something more than could be seen in a common prospect For though it had been possible for any eye to have seen all the Kingdoms of the world that is all the Countries of them as they lye yet would not that view and prospect shew their pomp and glory He that from Highgate vieweth London seeth the City but he that will behold the glory of London must go into it And thirdly Luke addeth that he shewed him all these things in a moment of time by which very expression he seemeth to intimate that here was something different from common prospecting or beholding for men looking upon a goodly prospect from an high place view it successive one part after another and must turn themselves round and if they will look further than that place will suffer them they must remove to another hill where that prospect terminates but here all this vast object of all the Kingdoms of the Earth is presented at one view in a moment of time 2. Therefore there was some jugling and delusion of the Devil in this business and he rather presented an object of his own framing than the eyes of Christ took up the sight of these Kingdoms as they really were And it is far more proper to conceive thus of this matter than either to understand these Kingdoms for the Spiritual Kingdoms of Sins as some do and to little sense or to think that his shewing these Earthly Kingdoms and their glory was but pointing out where such a Countrey and Kingdom lay and telling what wealth pomp and power it was of as it is interpreted by others Nor is it any derogation to our Saviour at all to conceive that delusion was practised and proposed to him in this matter any more than it was derogation to him to be assaulted and used by the Devil in the other temptations For 1. Though here had been deceptio visus and our Saviours eyes had taken and received this as a real and a true object which was but fictitious and phantastical it had but shewed the truth of his humane nature and neither sin nor imperfection at all For 1. Error of sense simply considered is not sin And 2. such a thing as this might have been done to Adam in innocency seeing deceptio visus or error of any other sense is consequens naturae rather than fructus peccati an invincible necessity in the finiteness of our nature rather than any proper issue or fruit of sinfulness 2. But our Saviour was so fully accquainted with the legerdemains of the Devil and with the course of natural things as that he could not be thus deceived by shadows but judged of this prospect according as it was indeed airy delusory and phantastical though the Devil presented it to him under the notion of real 3. Now the acting of Satan in this delusion was the framing of an airy Horizon before the eyes of Christ carrying such pompous and glorious appearances of Kingdoms and States and royalties and riches in the face of it as if he had seen those very Kingdoms and their very State indeed For this prince of the air doth most commonly work his delusions by that element when he frameth them to the outward senses And that expression used by the Apostle The Prince of the power of the air Ephes. 2. 2. is worth the looking after to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In time past ye walked according to the course of this world Secundum saeculum mundi hujus doth the Vulgar and Erasmus render it and it may be with reference to the worlds age of Heathenism according to the Prince which the Syriack explaineth as is the will of the Prince of the power of the air or according to Beza Secundum Principem cui potestas est aeris Now what is to be understood by the power of the air is of doubtful and various conjecture whether to take it for darkness or for the power that the Devil hath upon that element or which I rather conceive for the principality of the air that is for the Devils for in that sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh so oft in Scripture that it were needless to exemplifie yet see Luke 4. 6. Rom. 13. 1 2. c. And according to this construction the phrase the Prince of the Principality of the air is but the same with that in Mark 3. 22. the Prince of Devils And so the scope of the Apostle should intend this to make a gradation or to heighten the conception of the Ephesians former impiety by this aggravation that they walked not only according to the garb of the world but according to the will of the very Prince of Devils and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this world and the principality of the air to stand in Antithesis one to another for the visible world of men and for the invisible world of Devils and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stand in the like opposition for the rule and course of the one and for the Ruler and Prince of the other But be the sense of the expression which of these it will it holdeth out the dominion and power that the Devil hath in the air and upon it which he exerciseth accordingly sometimes in real and very sensible effects indeed as in raising storms and tempests and sometimes in delusive and phantastical apparitions as in the thing in hand and in the blood and frogs of Egypt which the sorceres produced Now in the exhibition of such phantasmes as these he doth a threefold act at once namely condensate the air that it may become a visible object shape it into such or such a figure and colour it into such or such colour that it may be an object of this or that representation and this is no hard thing for the Devil to do considering the activity of his nature as he is a Spirit and his readiness to act this activity that he may deceive In such a way as this did he deal in his false and delusive miracles in Egypt in turning water into blood and producing frogs not that he did either really for it is impossible for any creature either to create forms or to change forms but his acting was upon the air by colouring it over the waters and by condensating it to the representing of frogs And it is observable that of those frogs that Moses produced upon the land it is said They dyed and were gathered by the people on heaps and stank Exod. 8. 13 14. for they were frogs indeed but of those that were brought up by the Magicians there is no more
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
skipping from Text to Text in the reading of the Prophets was for nothing else but to fetch in another place that spake in parallel or in clearing of the Text that they were in reading And so since we find Christ conforming in many other things to the custom of their Synagogues why may we not hold that he did the like in this which was a thing of profitable use He reading therefore upon this clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to those that are bound opening opening for so the word is doubled and signifieth the largest and freest opening that may be why may we not conceive that he used the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skipping to another Text in the same Prophet as it was ordinary for learned Readers in the Synagogues to do by which he might clear the sense of this doubled and remarkable word to its full extent The words that are here taken in are found in Esay 58. 6. one Syllable only changed in the Septuagint from the words used by the Evangelist Now by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bruised ones is to be understood bruised by calamity and misery in difference from broken hearted which was used before And so the very sense of the place in Esay and the use of the world in Deut. 28. 33. do make it apparent without more evidence Christ therefore setteth at liberty those that are bruised with outward calamities not only by delivering his people out of their troubles but by the sweet comforts of the Gospel inlarging their hearts though their persons be in straits Vers. 19. To preach the acceptable year of the Lord. This expression alludeth to the proclaiming of the year of Jubilee that welcome year to poor wretches that were in debt decay and servitude There have been some in ancient time that from this passage have concluded that Christ preached but one year from the beginning of his Ministery to his death which is a matter so apparently confuted in the Gospels that it is needless to stand about it If the allusion to the Jubilee year in the expression aim at any particular year Christs preaching it referreth to the year of his death which was not only a year of Jubilee in a spiritual sense because then there was redemption and restoring to a lost estate and out of servitude by his death but also it was a year of Jubilee in the literal and proper sense indeed The Jews have so jumbled the Jubilees in their writings and constructions and made them so fast and loose and it may be purposely to evade the clear answer of the Antitype to the Type in the death of Christ on a Jubilee year that they have left it at a careless and indifferent cast whether there were any Jubilees after a while or no. Assoon as the Tribes of Ruben Gad and Manasseth were captived say they the Jubilee ceased Siphri in Lev. 15. And Israel numbred seventeen Jubilees from their coming into the land to their going out and the year that they went out when the Temple was first destroyed was the going out of a seventh year of rest and it was the thirty sixth year of the Jubilee For the first Temple stood four hundred and ten years and when it was destroyed this counting ceased The second Temple stood four hundred and twenty years and on the seventh year from its building Ezra came up and from that year they began to count again and made the thirteenth year of the second Temple a year of rest and counted seven rests and hallowed the fiftieth year although there was no Jubilee under the second Temple The destruction of the second Temple was in the going out of a seventh year and it was the fifteenth year of the ninth Jubilee Maym. in Shemittah per. 10. Erachin per. 2. But God having appointed so full and sweet a resemblance of Christs redemption in this Type as a greater is scarcely to be found he did so carry on the chain and bracelet of Jubilees as I may so call them from the time that their accounting for did first begin that many of them were also made remarkable with some singular event beside their releasements and the last of them fell with the year of the death of the Redeemer as is accutely observed by the most learned Mr. Broughton who also produceth this confession of old Zohar or R. Simeon ben Jochai upon this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Divine Majesty will be to Israel in a Jubilee Freedom Redemption and sinisher of Sabbath But we need not to straiten this acceptable year of the Lord to that particular year of Christs death though that most eminently hath its share in the sense of it but it may also be understood of that time that was now begun of Messias his appearing and the publishing of the Gospel which preaching of the Gospel was so full and clear an answer and Antitype to the proclaiming of that year with the sound of the Trumpet that every one cannot but see it Zohar hath this application of that rite It is appointed saith he to blow the Trumpet at the Jubilee Now as at the blowing of the Trumpet at the Jubilee all servants went free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So at the last redemption at the blowing of a Trumpet all Israel shall be gathered from the four sides of the world c. Zohar in Lev. 25. fol. 53. Vers. 20. And closing the Book he gave it to the Minister The Minister or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mentioned was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus Ecclesiae of whom we have spoken before When they had done reading the Angelus Ecclesiae laid up the Book in its place again Maym. ubi supr Christs sitting down in the Pulpit when he had done reading whereas he should have come away to his seat in the Church did cause all the Synagogue to eye him and to expect what he would speak unto them It was the custom for the Teacher to sit as Mark 5. 1. Luke 5. 3. and so in their Divinity Schools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Doctor sate aloft and all his Scholars round about him in a circle that all might see him and hear his words c. At the first the Master sate and his Scholars stood but before the second Temple was destroyed it came into use that every Master taught his Scholars they also setting Id. in Talm. Torah per. 4. Which custom came up from the death of Gamaliel the old Pauls Master whereupon it was ordinarily said From the death of Rabban Gamaliel the old the glory of the Law ceased Jucasin fol. 53. Vers. 21. This day is this Scripture fulfilled in your ears c. Christ doth openly profess himself to be that person there foretold of by the Prophet and at large explaining the Text which he had read which explanation the Evangelist hath not recorded he declares himself who he was so evidently and graciously that even his own Townsmen who knew
of Man not only that he might assert the two natures in the Messias but also that he might distinguish the double power that was in himself natural as he was God and dispensed as he was and because he was the Son of Man Vers. 28. Marvail not at this c. At what Cyrill thinks At the healing of the diseased person and he reduceth the words to this sense Think not the curing of this disease so great a matter for I can and once must raise even all the dead and judge all the world But for ought we find they were as much filled with indignation at that cure as with wonder Therefore it seemeth more likely that their marvailing must rather refer to the words of Christ that he had now spoken than to the work that he had done For comparing his person that they saw standing before them with the power and acting that they heard him speak of it is no wonder if they wondred at his words and it is probable they did little believe his power See vers 38 40 41 42. But how doth he satisfie their wondring and unbelief any whit by the words which follow Had they believed these things that he had spoken hitherto then might it have been proper to have added this about raising all the dead but when they believed not the former to what purpose was it to bring in this for confirmation when they would believe neither this nor that Answ. 1. Christ was to speak in his authority and the guilt of their unbelief was to rest upon themselves 2. They could not deny him for a Prophet because of his miracles Joh. 3. 2. and he would wind them up to believe that he was the great Prophet 3. It was a proper proof of his power and authority to judge all men to assert that he had power to raise all men from the dead and to bring them to judgment And those that did believe his former words would believe these and see the arguing pregnant but those that would believe neither are left highly unexcusable having heard Christ so fully and plainly asserting himself to be the Messias as in all the Gospel he doth it not plainer 4. Here we may add one thing more about the term the Son of man for the clearing of that clause before He hath given him authority of Judging because he is the Son of man It is observable that as the Jews do most constantly call Christ the Son of David both in the Scripture as Matth. 21. 9. 22. 42. Luke 18. 38. and infinitely in their writings so doth Christ most constantly call himself the Son of man and that title is only used by himself and in his own speeches The reason of this his different styling himself from their common title of the Messias may be conceived to be partly because whereas they under the term the Son of David did conceit the Messias for an earthly King as David was he in his term the Son of man would contrary them in that opinion and partly because by that title he would shew what relation his office should have towards all men even towards the Gentiles as well as the Jews whereas they expected the Son of David a King of the Jews only or at the least especially For it is true he was indeed the Son of David and so the Jews had first interest in him but withal he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Son of man promised to Adam and so whole mankind had interest in him And his arguing in vers 27. may be understood not only in reference to his authority of judging but also in regard of the generality of that authority that as in ver 25. he was to raise even the Gentiles from their dead condition to the life of the Gospel so in vers 27. he had authority and dominion given him throughout all the Word even among the Gentiles and that because he was the Son of man or the seed promised to Adam in whose loins the Gentiles were as well as the Jews when that promise was made and whose Mediatorship concerned them as well as the other And if these words be taken up in such an interpretation this confirmation of them by asserting his power to raise all the dead cometh on thus Marvail not at these transactions that I speak of with the Gentiles as to raise them by the Gospel and to execute Judgment even through all Nations for I am to raise the dead of all Nations at the general Judgment and that by the Testimony of the Scripture it self Dan. 12. 2. For the hour is coming in which all that are in the graves shall hear his voice c. These words do so directly speak the sense of that place cited in Daniel though they differ something in expressions that it is little to be doubted that they were spoken from thence An Angel to Daniel is there relating the grievous times that Israel should undergo under the persecution of Antiochus and because at that time the cursed Doctrine of the Sadduces which denied the world to come a desperate Doctrine in times of persecution should be at a great height and entertainment therefore with the prophetick story of those times he doth joyn the Doctrine of the Resurrection and of everlasting reward for the staying of the hearts of those that should live and suffer under those bitter days and to arm them against fear of death and suffering for the truth I might be observed how Christ in this speech which he maketh before the Sanhedrin which consisted of Pharisees and Sadduces doth meet with both their Heretical principles with a cutting doctrine Against the Pharisees doting upon Traditions he holdeth out his own word as the great oracle of truth to be believed ver 24. and against the Sadduces denial of the Resurrection he holdeth out the Doctrine of that in this verse and his own power to be the Author and effector of it But this I do but note by the way These words might also be applied to a spiritual Resurrection as were the former and so coming out of graves meaneth Ezek. 37. 12. the words of the verse following being only translated and glossed thus And they shall come forth they that do good after they hear his voice in the Gospel to the Resurrection of life And they that do evil after they hear the Gospel unto the Resurrection of damnation But they are more generally understood of the general Resurrection and so will we take them And that the rather because this sense is so exceeding sutable to the method that Christ useth in this speech The main scope of his oration is to justifie himself to be the Messias and from that very notion to justifie the thing that he had done about the Sabbath His Speech he divideth into these two heads 1. To shew what his work and authority was as he was the Messias And 2. To shew what testimony there was of his so
work upon and that in all probability was the main induction that brought them into the Temple at this time That they should go thither to institute the Canonical hours by their own example as Baronius dreameth is a fancy that far better deserveth laughter than any answer Vers. 2. The gate of the Temple which was called Beautiful This was the Gate that entred into the second Court or out of the Court of the Gentiles into the Court of the Jews And there this Creeple lay begging of the Jews that came into the Temple but disdaining as it seemeth to beg of the Gentiles This seemeth to be that gate that Josephus calleth the Corinthiack Gate and which he describeth to be of so much gorgiousness and bravery de Bello Jud. lib. 5. 14. and which we shall have occasion to describe in another work fully and on set purpose Vers. 11. The porch called Solomons Not that the very porch built by Solomon was now standing for that was burnt and destroyed by the Babylonians as well as the rest of the Temple but because this was built on the very same pile that his was built upon For the Temple standing upon an high and steep hill with a deep and sharp precipice about it Solomon to make room for the floor of the mount which was too strait filled up the ditch on the East side with huge stones strongly joynted together and he built his porch upon that pile and because this of Herods was erected also upon that very same foundation it therefore is called Solomons porch It was the first gate or entrance into the mountain of the House and not only the very building of the porch but the Court within bare the same name Josephus ubi supra Vers. 12. And when Peter saw it he answered c. Here Peters Sermon is registred again but Chap. 4. 1. it is said As they spake which resolveth that John preached as well as he Vers. 16. Through faith in his name c. Faith is twice named in this verse because of the Apostles faith in doing and the Creeples faith in receiving the miracle the former was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 17. Through ignorance ye did it So Christ said himself Luke 23. 34. Father forgive them for they know not what they do This their ignorance proceeded mainly from mistaking the place of Christs birth for they supposed it had been Nazaret and from mistaking the Kingdom of the Messias for they expected it would have been pompous and full of worldly glory the title on the Cross Jesus of Nazaret King of the Jews spake out both the ignorances that carried them on to so wretched an act Vers. 19. When the times of refreshing shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack readeth it That your sins may be blotted out and the times of refreshing may come and so the Arabick and Ireneus or at least his interpreter cited by Beza the Vulgar ut cum venerint but concludeth not the clause to make it sense Beza postquam venerint but what sense he would make of it I do not well understand He pleadeth much to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifi◠postquam and it is not denied him but he cannot deny withal that it signifieth ut likewise and so may it best and most properly be understood That your sins may be blotted out so that the times of refreshing may come The Apostle Peter taketh his speech from Esa. 28. 12. where the Prophet at once prophesieth of the gift of Tongues vers 11. of the preaching of the Gospel vers 12. and the infidelity and obduration of the Jews vers 13. and speaketh of these very times and occasions that are now in hand And accordingly is the Apostle to be understood that speaketh from him concerning the present refreshing by the Gospel and Gods present sending Christ among them in the power and Ministery of that and not of a refreshing at the calling of the Jews which is yet to come and Gods sending Christ personally to come and reign among them as some have dreamed and it is but a dream For let but this Text be seriously weighed in that sense that opinion would make of it Repent therefore and be converted that your sins may be blotted out when the times of refreshing shall come As meaning this Repent you now that your sins may be blotted out 2000 or I know not how many hundred years hence when the calling of the Jews shall come If this be not the sense that they make of this Text that produce it to assert Christs personal reign on earth for a thousand years I know not why they should then produce it and if this be the sense I must confess I see no sense in it The words are facil and clear and have no intricacy at all in them if the Scripture may be suffered to go upon its own wheels and they may be taken up in this plain and undeniable Paraphrase Repent ye therefore and be converted that your sins may be blotted out so that the times of refreshing by the Gospel may come upon you from the presence of the Lord and he may send Jesus Christ in the preaching of the Gospel to you to bless you in turning away every one of you from his iniquities Vers. 20. And he send Iesus Christ. As Vers. 26. God having raised his Son Jesus sent him to bless you Now this cannot possibly be understood of Christs personally and visibly coming among them for who of this audience ever saw him after his Resurrection But of his coming among them now in this means and offer of Salvation and in the same sense is this clause in hand to be understood and so the 22 verse interpreteth it of the sending of Christ as the great Prophet to whom whosoever will not hearken must be cut off Not at the end of the world when he shall come as a Judge but in the Gospel which is his voice and which to refuse to hearken to is condemnation Peters exhortation therefore is to repentance that their sins might be blotted out so that refreshing times might come upon them and Christ in the Gospel might be sent among them according as Moses had foretold that he should be the great instructer of the people §. Which before was preached unto you The very sense of the place confirmeth this reading for though Beza saith that all the old Greek Copies that ever he saw as also the Syrian Arabick and Tertullian read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-ordained yet the very scope and intention of Peters speech in this place doth clearly shew that it is to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which before was preached to you namely by Moses or the Law vers 22. and by all the Prophets vers 24. Vers. 21. Until the restitution of all things Or the accomplishment of all things and to that sense
the Syriack translates it until the fulness of the time of all things c. And the Arabick did not much different until the time in which all things shall be perfected or finished c. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed signifieth a restitution to a former estate a repairing or an amending as might be frequently shewed in Greek Writers but in Scripture doth not so properly signifie this as what the Rabbins would express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulfilling or accomplishing and the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not so much stand in the force of Re or again but it stands in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privative in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth unsetled or unconfirmed and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polyb. Hist. lib. 4. Settlement of a City to tumult And to take up these two places where this word is used in the New Testament Matth. 17. 11. and here Elias indeed shall first come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall restore all things What To their former estate Nay that the Baptist did not for he brought them into a clean different estate to their former or he shall amend all things That is true indeed so the Baptist did but how will this place in hand bear that sense which speaketh not of the mending of all things but of their ending And how improper would either of these senses run in this verse Till the restoring of all things to their former estate which God hath spoken by the mouth of his Prophets Or till the amending of all things which God hath spoken by his Prophets But clear and facil is that sense that is given Till the accomplishment of all things that God hath spoken by the mouth of his Prophets The things which God had spoken by the mouth of his Prophets from the beginning of the world were Christs victory over Satan in the Salvation of all his people his conquest of the last enemy Death the calling of the Jews the fulness of the Gentiles c. and how can these things be said to be restored or amended They may most fitly be said to be accomplished perfected or performed and so must the same words be rendred of the Baptist Elias truly cometh and accomplisheth all things that are written of him and so must the Son of man do all things that are written of him as Mark follows the sense Mark 9. 12. Vers. 24. All the Prophets from Samuel He is reckoned the first of the Prophets after Moses First Because Prophesie from the death of Moses to the rising of Samuel was very rare 1 Sam. 3. 1 2. Secondly Because he was the first Prophet after Moses that wrote his Prophesie From the beginning of Samuels rule to the beginning of the captivity in Babel was 490 years and from the end of that captivity to the death of Christ 490 years more and the 70 years captivity the midst of years between as I have shewed elsewhere But I must advertise the Reader here that the beginning of Samuels Prophetickness in this reckoning is not from the death of Eli but from one and twenty years after And here let me take up a verse of as much difficulty and of as little observing of it as almost any in the Old Testament as that is 1 Sam. 7. 2. And it came to pass while the Ark abode at Kiriath-jearim that the time was long for it was twenty years and all the house of Israel lamented after the Lord. Now the Ark was undeniably above forty years in Kiriath-jearim namely all the time from Elies death till David fetcht it to Jerusalem which was seven and forty years and somewhat above only that first excepted in which it was seven months in the Land of the Philistims 1 Sam. 6. 1. and a little time in Bethshemesh what then should be the reason that it is said to be in Kiriath-jearim only twenty years Why the meaning is not that that was all the time that it was there but that it was there so long a time before the people ever hearkned after it Their idolatry and corruption of Religion had so transported them that they thought not of nor took regard to the Ark of God for twenty years together Then all the house of Israel lamented after the Lord for so must it be rendred and not And all the house of Israel c. And so have we one and twenty years taken up from the Death of Eli till this time of Israels repentance which yet are counted to Samuels forty but are not reckoned in the account of Habakkuk of the extent of the race of the Prophets Upon this place therefore we may take up these pertinent observations First That God did now on a suddain pour a spirit of Reformation generally upon all the people of Israel after a long time of prophaneness and Idolatry They had been exceedingly prophane in the time of Elies sons And therefore the Lord in justice forsook his Tabernacle in Shiloh the Tent which he had pitched besides Adam when Israel passed through Jordan Josh. 3. 16. Psal. 78. 60. and he gave the Ark into the Enemies hand yet was not Israel humbled for it The Ark was restored to them and was among them twenty years together and they continued in their Idolatry still and never sought after it nor took it to heart At last upon a suddain and with a general conversion Israel begins to turn to the Lord and lament after him and forsake their Idols Secondly Here was a strange and wondrous spirit of conversion poured upon the people at the beginning of the race of the Prophets as there was at the end of it in these Chapters of the Acts of the Apostles Thirdly As the practise here in the Acts was to repent and to be baptized so was it then with Israel as that expression may most properly be interpreted vers 6. They drew water and poured it out before the Lord as washing or baptizing themselves from their Idolatry Vers. 25. Ye are the children of the Prophets That is the Scholars or Disciples of them as the phrase The children of the Prophets is ordinarily used in the Old Testament 2 King 2. c. and Amos 7. 14. I was neither Prophet no Prophets son that is nor Prophets Scholar And Matth. 11. 19. Wisdom is justified of her children that is of her Disciples ACTS CHAP. IV. Vers. 1. The Captain of the Temple THIS was the Captain of that Guard or Garison which was placed in the Tower of Antonia for the guard of the Temple This Tower stood in the North-east corner of the wall that parted the mountain of the House from the City It was built by Hyrcanus the Asmonean the High Priest and there he himself dwelt and there he used to lay up the holy Garments of the Priest-hood whensoever he put them off having done the Service of the Temple Joseph Antiq.
both the preceding and following Verses do help to confirm for in the Verse before Paul is in a manner upon his motion toward Macedonia and so to Jerusalem already And it is very likely that the feast of Tabernacles which was in September induced him thither but the danger that he was in at Ephesus before his parting Acts 19. 23 24. c. disappointed him of his journey thither he being now put off from providing accommendation for his voyage and put to shift for life and liberty About the middle of October Nero's first year was out and Paul by that time it is like is got to Macedonia and while he continues there he writes this Epistle as the subscription of it in the Greek Syriack Arabick and divers other Translations do reasonably well aim it here howsoever they do it in other places Or if we should yeild to Baronius that it was written from Nicopolis Tit. 2. 12. it maketh no difference as to the thing in hand or at least very little since we are upon the time and not upon the place and the time of difference will not be above a month or two Paul wintering so little at Nicopolis as that he was in motion again about the beginning of January if not before for his three months travail of Greece brings it up to the Passover time or near upon Acts 20. 3. 6. And after the Passover week Paul sets for Jerusalem as the Story plainly leads him thither and thence is he shipt for Rome toward the latter end of our September or about the Fast and solemn day of humiliation Acts 27. 9. And this was in the second year of Nero now almost expiring or very near unto its end And to this sense seemeth that account in Acts 24. 27. to be understood After two years Portius Festus came into Felix room Not after two years of Pauls imprisonment for that is utterly without any ground or warrant in the world nor after two years of Felix Government for he had been Governour in Judea many years Acts 24. 10. but after two years of Nero's Empire or when he had now sitten Emperour about two years for that the Scripture sometime reckoneth from such unnamed dates might be shewed from Ezek. 1. 1. 2 Sam. 15. 7. 2 Chron. 22. 2. And that it is so to be understood may be confirmed out of Josephus Antiq. lib. 20. cap. 7. c. So that this time being fixed of Pauls apprehension at Jerusalem to be in Nero's second as Eusebius and others have well held and his writing the second Epistle to Corinth proving to be about the beginning of that year and so the fourteen years mentioned 2 Cor. 12. 2. measured out VI. We must now count backward from this time to the Councel at Jerusalem and as near as we can cast up what time might be taken up betwixt those two periods in the motions and stations of the Apostle that the Text hath expressed betwixt the fifteenth Chapter of the Acts and the twentieth Or rather let us count forward for the more facil and methodical proceeding and take up what may be guessed to be every years work and passage as it cometh to hand Paul cometh from Jerusalem to Antioch with Judas Silas and Barnabas Acts 15. 20. Judas and Silas stay there a space vers 33. Judas stayeth after they be gone away vers 35. Some days after he departeth vers 36 40. He goeth through Syria and Cilicia confirming the Churches vers 41. To Derbe and Listra chap. 16. 1. Through the Cities and delivereth the Apostles decrees vers 4. Throughout Phrygia vers 6. Throughout the Region of Galatia vers 16. To all these journeys we may allow one year and certainly if the movings and stayings of the Apostle and the distance of the places and the work he did be considered there can no less than a whole year be allowed for all this progress After his passage through Galatia Paul goeth to Mysia Acts 16. 7. To Troas vers 6. To Samothrace Neapolis and Philippi vers 11 12. At Philippi he continueth many days vers 13 16 18. Thence he passeth through Amphipolis and Appollonia chap. 17. 1. Cometh to Thessalonia and is there three Sabbath days in quiet vers 2. Afterward is persecuted vers 5. Goeth to Beraea and converteth very many vers 10. 12. Goeth from thence to Athens vers 15. There waiteth for Silas and Timothy vers 16. From thence goeth to Corinth Acts. 18. 1. For all these journeys and actions we will allow him half an year and I cannot see how they could take so little At Corinth he continueth a year and an half Acts 18. vers 11. And this makes up three years since the Councel at Jerusalem After this long stay at Corinth he is persecuted yet tarryeth a good while after Acts 18. 18. From thence he saileth to Ephesus but stayeth little vers 19. Goeth thence to Caesarea To Jerusalem To Antioch and spendeth some time there Acts 18. 22 23. Goeth over all the Country of Gallatia And Phrygia in order Acts 18. 23. To these passages I suppose there is hardly any that can allow him less than a whole year that shall but seriously confider of the things that are mentioned and the length of the journeys After his passing through Phrygia he cometh to Ephesus Acts 19. 1. And there continueth three years Acts 19. 8 10 21 22 20. 31. After this he goeth into Macedonia Acts 20. 1. from whence he writeth that second Epistle to Corinth in the beginning of the second year of Nero. So that yeelding these seven years for the travails of this Apostle betwixt that time and the Counsel of Jerusalem Acts 15. and less than seven it is not possible to allow seeing that four years and an half of that space was taken up in the two Cities of Corinth and Ephesus and it will result that the Councel at Jerusalem was in the ninth year of Claudius Now Paul himself reckoneth seventeen years from his conversion to this Councel Gal. 1. 18. 2. 1. which seventeen counted backward from the ninth of Claudius it falleth out almost past all controversie that Pauls conversion was in the next year after our Saviours ascension as may be seen by this ensuing Table Christ Tiberius  33 18 Christ ascendeth 34 19 Paul converted 35 20 Goeth into Arabia 36 21 Cometh up to Jerusalem 37 22  38 1 Caius 39 2  40 3  41 4  42 1 Claudius 43 2 The famine Act. 11. 28. Paul rapt into the third Heaven 44 3  45 4  46 5  47 6  48 7  49 8  50 9 The Councel at Jerusalem Paul goeth to Antioch Syria Cilicia c. 51 10 Paul the latter half this year at Corinth the former half in Athens Beraea Thessalonia c. 52 11 Paul all this year at Corinth 53 12 Paul in Phrygia Galatia Antioch Jerusalem Caesarea Ephesus Corinth 54 13 Paul at Ephesus 55 14 Paul
commission to go preach among the Gentiles Acts 22. 18 21. And so he returneth from Jerusalem to Antioch where we shall have him the next year §. 2. Peter not this year at Rome This year the Romanists have brought Peter to Rome and made this the first year or beginning of his Episcopacy there For thus Baronius That Peter came to Rome this second year of Claudius the Emperor it is the common Opinion of all men And to this purpose he alledgeth Eusebius his Chronicle and Jerome de scriptoribus Ecclesiasticis and concludeth that others have written the same things concerning the time that there can be no doubt left of it It may be tolerated to insist a little the more largely upon the examination of this opinion not for that it is of any such great import in its own nature as for that it is made of so great by them for their own advantage For were it granted that Peter was Bishop of Rome and that he went thither in this year yet what great matter were there in this in common sense and reason But because unreasonable men have from hence or upon this foundation built the supremacy of the Pope the great delusion of the world let the same common sense and reason equally and impartially judge of the probability or improbability of this thing in these two parts into which this tenet doth fall of it self 1. Whether it be probable that Peter was Bishop of Rome at all 2. Whether it be possible that he could come thither this year according as they themselves have laid his progress and that he should set up an Episcopacy there Weigh the first by these First Peter was Minister of the Circumcision why then should he go settle himself to live and die among the uncircumcised He might indeed have preached to the uncircumcised as he travailed up and down as Paul did to the circumcised being the Minister of the uncircumcision but to take up his abode and residence and there to settle to live and die among them was a thing neither probable in the eyes of other men nor justifiable in him himself Secondly If Peter were at Rome in the sense and extent that the Romanists will have it then hath the Scripture omitted one of the greatest points of salvation that belongeth to Christianity For how many main points of Faith hath Popery drawn out of this one conclusion that Peter was Bishop of Rome as the Primacy of the Pope the infallibility of his Chair his absolute power of binding and loosing no salvation out of the Church of Rome and divers other things which all hang upon the Pin forenamed And it is utterly incredible 1. That the Holy Ghost that wrote the Scriptures for mans salvation should not express or mention a thing that containeth so many points of salvation 2. That Luke that undertook to write the Acts of the Apostles should omit this one act of Peter which is made of more consequence than all the actions of all the Apostles beside It is above all belief that he that would tell of Phillips being at Azotus and going to Caesarea Chap. 8. 40. Sauls going to Tarsus Chap. 9. 30. And Barnabas his going thither to him and divers other things of small import in comparison should omit the greatest and most material and of the infinitest import that ever mortal mans journy was for to that height is the journy of Peter to Rome now come if there had ever been such a thing at all Thirdly It is as incredible that Paul sending salutations to so many in Rome and again from so many there should omit to have named Peter at one time or other if he had been there What was become of Peter in these reciprocal kindnesses and salutations of the Saints one to another was he a sleep or was he sullen or what shall we make of him or was he not indeed at Rome at all But not to insist upon this question whether Peter were at Rome at all which hath been proved negatively by many Authors and by many undeniable Arguments let us look a little upon this foundation of his being there which hath been laid namely his coming thither this year which is the second thing to be taken into consideration And about this point there have been divers simple Ignoramus's in former time who so they held this first Article of the Roman Creed That Peter was Bishop of Rome five and twenty years and died in the last year of Nero and so believed as the Church believed they never cared to bring the head and heels together or to observe how the times agreed but have easily swallowed this camel of sensless computation that Peter went from the Councel of Jerusalem Acts 15. to Rome and there sate Bishop five and twenty years which expired in the last of Nero whereas betwixt the Councel at Jerusalem and the last of Nero there were but twenty years in all if there were so many But nimbler wits that cannot be caught in so plain and apparent a trap as this have found out a quainter and more curious date from which to begin the Chair of Peter at Rome than this and that is from the Story in the twelfth of the Acts of the Apostles Where Peter being apprehended by Herod after his murder of James the great and being delivered by an Angel and having acquainted the Disciples with his delivery they being together in John Marks house he is said to depart to another place which they say and you must believe it or they will take it very ill was to Rome and this was say they the second year of Claudius A long journey believe it to run to Rome to avoid danger at Jerusalem and Rome but a mad place to set up an Episcopacy in at this time as hath been plain in the preceding and will be also in the subsequent story of it But that we may see if not the impossibility yet the utter improbability of that his journy in this second of Claudius if that were the journy in the twelfth of the Acts it will not be impertinent to insert a story out of Josephus concerning Agrippa's return from Rome to Jerusalem where he slew James and imprisoned Peter PART II. The JEWISH Story §. Herod Agrippa his coming to Jerusalem CLAUDIUS the Emperor having attained the Empire as we have seen the more easily and readily by the mediation and agitating of Agrippa he would requite him like an Emperor for that his service and therefore he confirmed to him by Charter that Kingdom in which he had been inthroned by Caius adding also Judea and Samaria which had belonged to his Grandfather Herod from hence it may seem that he took that name and Abilene and the Region near it and appertaining to it in Lebanon which had belonged to Lysanias He caused also the Articles of a League betwixt himself and the King to be cut in brass and to be set up in the midst of
thus laid there was another inclosed space incompassing them in and this by the Jews is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel The word is used by Jeremy Lam. II. 8. in that sense as a a a Maym. in beth habbech per. 5. some Jews do interpret that we are to understand and describe here Both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel and the Wall mourn by the Wall being meant the Wall of the Court and by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel the space that incompassed it round about and so translated by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the incompassing or inclosure The Scripture frequently useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Wall Trench or Rampart as 2 Sam. X. 15. 1 King XXI 23. Obad. ver 20. Nah. III. 8. and it s rendred variously by the Hebrew Expositors there but of the sense of the word and nature of that place at the Temple that we are looking after they give us this unanimous account b b b Mid. per. 2. §. 3. Maym. ubi sup that it was a place or space of ten cubits broad incompassed with a Wall between the mountain of the house and the Courts I cannot find a better name for it than the inclosure or outer verge of the Courts The words of Rabbi Nathan in Aruch in two several places may move two several doubts about this place for in one place he saith that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c Ar. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place incompassed with a Wall between the mountain of the House and the Court of the Women And in another place he saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d Id. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel was a Wall higher than the Wall called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soreg Out of which words he seemeth to hold out these two opinions the one that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel did not incompass all the Court but only the Court of the Women and the other that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel was not a space of ground but a Wall but these two doubts we shall clear as we go along And first to evidence that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a space of ground and not a Wall we have not only the testimony of the Talmud and divers other Jews that measure out the breadth of it to be ten cubits but we have mention abundantly in them of peoples coming into it and standing and sitting in it as R. Nathan himself giveth one instance e e e Id. ubi ante when he speaketh of a great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinity School in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel And f f f Iuchas f. 21. Abraham Zaccuth speaketh of R. Johanan ben Zaccai having a Sanhedrin there g g g Pesa. per. 2. And Rambam relates at large how those that brought their Passover Lambs into the Court when they were dispatched went and stood in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel and divers of the like examples might be added which prove evidently enough what kind of thing this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel was namely not a Wall but a space of ground And so R. Nathan meaneth even when he saith It was a Wall higher than the Wall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at large when it is taken for other places than this in the Temple and is joyned with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defined by the Jews to mean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h R. Sol. in Lam. II. 8. A Wall and a Son of Wall or an inner and outer Wall that is a lower Wall before a higher as Rabbi Solomon construes it not close joyned together but some space of ground between and so our Author understands it though he speak so short The Wall that inclosed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soreg in the Talmud and Rabbins Language which Nathan rendreth plainly a Wall but i i i R. Semajah in Mid. some other expound it for a Wall curiously latized and made of Wood but Josephus comes and speaks further somewhat like to both their senses and tells us that it was of stone but curiously wrought Let us a little examine what he saith upon this place k k k Ioseph de bell lib. 5. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As you went through this that is the Mountain of the House into the second Temple there was a stone wall that went about of three cubits high of very curious work wherein stood Pillars at an even distance some in Greek and some in Latin letters giving notice of the holiness of the place That no stranger must enter within the holy place for the second Temple was called holy and they went up 14 steps into it out of the first And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And above the fourteen steps it was ten cubits to the Wall of the Court and all even Out of which relation we may observe these things remarkable 1. That the outmost space of all that lay within the great incompassing Wall that which the Jews distinctively call the Mountain of the House was also commonly called the first Temple And in this very sense doth the Gospel speak very oft using the word Temple when it meaneth but this outmost space as John II. 14. Jesus found in the Temple those that sold Oxen c. Joha VIII 1 3. Mat. XXI 14 15. 2. That within this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel no strangers might come but Jews only and for this purpose there were Pillars in which there was so much written in Greek and Latine sentences l Talmud in Kelim per. 1. And so the Jews say that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel was more holy than the Mountain of the House because no stranger might come into it nor none polluted by the dead And upon this very thing we may conclude if we had no other ground to conclude it by that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel did incircle or incompass all the Courts and not the Court of the Women only for if the ground along that Court for ten Cubits next to it were so holy that a stranger might not come upon it certainly we must hold the ground along by the upper Court as holy and as unaccessible for strangers every whit And therefore whereas R. Nathan in what was alledged before saith that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel did inclose the Court of the Women and speaketh of inclosing no more he doth not exclude the other but speaks according as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel lay to one that came in at the East-Gate 3. That into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel there was the first rising all being level from the East-Gate thither and the rising
that were burnt and the other for those that were slain with the sword and that were strangled it appeareth that some devout Christians took down the body of Stephen and made a solemn burial for him in some other place Although the Sanhedrin did sit in the Temple yet were the Executions without the City as Levit. XXIV 14. Deut. XVII 5. Heb. XIII 12. Act. VII 58. whipping and stocking was executed often in the Temple as Deut. XXV 2. Jer. XX. 2. and for this purpose they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarjeants for Officers ready attending them continually for the execution of such a penalty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t Maym. ubi supr per. 1. The Shoterim saith Maymony were such as carried Rods and Whips and they stood before the Judges they went about the streets and Inns to look to measures and weights and to beat every offender and all their doings were by the appointment of the Judges and whomsoever they saw offending they brought him to the Judges and they judged him according to his offence This u u u Id. in Mamrim per. 1. great Sanhedrin in Gazith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the foundation of the traditional Law and pillar of instruction compare the phrase 1 Tim. III. 15. and from them decrees and judgments went out for all Israel And whosoever believed Moses and his Law was bound to rest upon them for matters of the Law Thus Maymony in the place cited in the Margin Therefore in all doubts about Judicial matters the ultimate recourse was hither as to a determiner not to be doubted of or varied from The manner was thus w w w Talm. in Sanhedr per. 11. Had a Man occasion to inquire about any such matter he went first to the Judicatory that was in his own City if they could resolve it well and good if they could not one of them went to the next Sanhedrin if that could not resolve it he went to the Sanhedrin of the three and twenty in the Gate of the Mountain of the House if that could not he went to the other Sanhedrin of three and twenty in the Gate of Nicanor and if that could not he went to this in the Room Gazith and there he received a positive determination which for him being a Judge to transgress against it brought him under the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A rebellious Elder and in danger of trying for his life SECT I. The Presidents of the Sanhedrin from the Captivity to its dissolution HAving digressed thus far in viewing the Judicatory that sate in the Room Gazith let it be excusable yet a little further to interrupt our further survey so far as to take a Catalogue and notice also particularly of all the heads or Presidents of this Court in the generations from the return out of the Babylonian Captivity till City Temple and Sanhedrin came to nothing as their names and order are recorded in the Jewish Writers as in the Talmudick Treatise Avoth in Avoth Rabbi Nathan in the Preface of Maymony to Jadh in the Author of Juchasin and in dispersed passages in the Talmuds 1. The first was Ezra of whom there is so renowed mention in the Scripture The Sanhedrin of his time is ordinarily called by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Synagogue and those eminent persons are reckoned of it which are named Ezr. II. 2. Zerubbabel Joshua Nehemiah Seraiah Reelaiah Mordecai c. He is said to have come up to Jerusalem in the seventh year of Darius Ezr. VII 8. which was four and twenty years after the peoples return out of Babylon and how the Sanhedrin was disposed of before that time is hard to determine His Sanhedrin or great Synagogue is ordinarily reckoned of an hundred and twenty Men compare Act. I. 15. but whether all at once or successively it is not much important to dispute here He lived by the computation of some Chroniclers of his own Nation till that very year that Alexander the Great came to Jerusalem and then died on the tenth day of the month Tebeth and so by their account he wore out both the Babylonian and Persian Monarchies they hold also that Haggai and Zachary and Malachi died the same year with him and then Prophecy departed Compare Act. XIX 2. 2. Simeon the just Some Hebrew Writers that doubt not that he was head of the Sanhedrin do yet question whether he were High Priest or an ordinary Priest but Josephus who wrote in Greek asserteth him for High Priest And some again that hold him to have been High Priest can find in their hearts to think that he was the very same with Jaddua but Josephus doth clearly distinguish them placing Simeon after Jaddua and Oniâ—s between The times of his Government may be discovered by observing that Eleazer his Brother who succeeded him in the High Priesthood was he to whom Ptolomy Philadelphus sent for the Septuagint to translate the Bible There are exceeding high things spoken of this Simeon by his Countrymen some of which we have mentioned elsewhere to which I shall only add this record of him That in his time the scarlet list on the Scape-Gotes head turned white that the lot for the Scape-Goat ever came up in his right hand that the western Lamp never went out and the fire on the Altar ever burnt pleasantly but when he died its force abated This Adagie is ascribed to him The world standeth upon three things upon the Law upon Religion and upon shewing Mercy He was surnamed the Just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both because of his piety towards God and his good will towards his Nation Josph Ant. lib. 12. eap 2. 3. Antigonus of Soco He was the Master of Sadoc and Baithus who mistaking and misconstruing his good Doctrine vented the Heresie against the Resurrection his Doctrine was this Be not as Servants that serve their Master because of receiving a reward but be as Servants that serve their Master not because of receiving a reward but let the fear of Heaven be upon you which his crooked Disciples construed into this impious sense that there was no reward at all to be had for the service of God and so they denied the world to come But his Scholars Joseph ben Joezer and Joseph ben Jochanan held orthodox 4. Josi or Joseph ben Joezer of Zeredah Jeroboams Town 1 King XI 26. he had Josi or Joseph ben Jochanan of Jerusalem for his Vice-President Here the Talmudick Records begin to reckon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by couples That is the President and Vice-President both not but that there were Vice-Presidents before but they be not named and so were there after the times of Hillel also though they be not named then neither This Joseph ben Joezer had Children so untoward that he would not leave them his Land but bequeathed it to pious uses 5. Joshua the Son of Perehiah President Nittai the Arbelite Vice-President This Joshua
22. 2. And there was a Rabbin named Rabh Jod Of the letter Jod See Midrash Tillin upon the CXIV Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One tittle It seems to denote the little heads or dashes of letters whereby the difference is made between letters of a form almost alike The matter may be illustrated by these examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m Hieros Schab fol. 10. 4. If it were Daleth and a man should have formed it into Resh on the Sabbath or should have formed Resh into Daleth he is guilty n n n n n n Tanchâ—m fol. 1. 1. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall not prophane my holy Name whosoever shall change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He destroys the World for then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He makes this sense Ye shall not praise my holy Name It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every spirit praise the Lord. Whosoever changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth destroys the World It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They lied against the Lord whosoever changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph destroies the World It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is none holy as the Lord whosoever changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth destroys the World It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord our God is one Lord he that changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daleth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resh destroys the World But that our Saviour by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jot and Tittle did not only understand the bare letters or the little marks that distinguished them appears sufficiently from vers 19. where he renders it one of these least commands in which sense is that also in the Jerusalem Gemara of Solomons rooting out Jod that is evaâ—uating that precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall not multiply Wives And yet it appears enough hence that our Saviour also so far asserts the uncorrupt immortality and purity of the holy Text that no particle of the sacred sense should perish from the beginning of the Law to the end of it To him that diligently considers these words of our Saviour their Opinion offers it self who suppose that the whole Alphabet of the Law or rather the original character of it is perished namely the Samaritan in which they think the Law was first given and written and that that Hebrew wherein we now read the Bible was substituted in its stead We shall not expatiate in the question but let me with the Readers good leave produce and consider some passages of the Talmud whence if I be not mistaken Christians seem first to have taken up this opinion The Jerusalem Talmud treats of this matter in these words o o o o o o In Megill fol. 71. 2 3. R. Jochanan de Beth Gubrin saith There are four noble Tongues which the World useth The Mother Tongue for Singing the Roman for War the Syriac for Mourning the Hebrew for Elocution and there are some which add the Assyrian for Writing The Assyrian hath writing that is letters or characters but a language it hath not The Hebrew hath a language but writing it hath not They chose to themselves the Hebrew language in the Assyrian character But why is it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Assyrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because it is blessed or direct in its writing R. Levi saith Because it came up into their hands out of Assyria A Tradition R. Josi saith Ezra was fit by whose hands the Law might have been given but that the age of Moses prevented But although the Law was not given by his hand yet writing that is the forms of the letters and the language were given by his hand And the writing of the Epistle was writ in Syriac and rendred in Syriac Ezr. IV. 7. And they could not read the writing Dan. V. 8. From whence is shewn that the writing that is the form of the characters and letters was given that very same day R. Nathan saith the Law was given in breaking that is in letters more rude and more disjoyned And the matter is as R. Josi saith Rabbi Judah Haccodesh saith the Law was given in the Assyrian language and when they sinned it was turned into breaking And when they were worthy in the days of Ezra it was turned for them again into the Assyrian I shew to day that I will render to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishneh the doubled or as if he should say the seconded Zech. IX 12. And he shall write for himself the Mishneh the doubled of this Law in a book Deut. XVII 18. namely in a writing that was to be changed R. Simeon ben Eleazar saith in the name of R. Eleazar ben Parta and he in the name of R. Lazar the Hammodaean the Law was given in Assyrian writing Whence is that proved From those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. XXVII 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vau in the Law is like a pillar So the Jerusalem Talmudists Discourse is had of the same business in the p p p p p p Sanhedr fol. 21. 2. 22. 1. Babylonian Talmud and almost in the same words these being added over The Law was given to Israel in Hebrew writing and in the holy Language And it was given to them again in the days of Ezra in Assyrian writing and the Syriac Language The Israelites chose to themselves the Assyrian writing and the holy Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And left the Hebrew writing and the Syriac Language to ignorant persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But who are those Idiots or ignorant persons R. Chasda saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Samaritans And what is the Hebrew writing R. Chasda saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to the Gloss Great letters such as those are which are writ in charms and upon door posts That we may a little apprehend the meaning of the Rabbins let it be observed I. That by the Mother Tongue the Hebrew Syriac Romane being named particularly no other certainly can be understood than the Greek we have shewn at the three and twentieth verse of the first Chapter II. That that writing which the Gemarists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which we have interpreted by a very known word Hebrew writing is not therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this was proper to the Israelites or because it was the antient writing but as the Gloss very aptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the writing or character was in use among them that dwelt beyond Euphrates In the same sense as some would have Abraham called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrew signifying on the other side that is beyond or on
guilty Let us see whether thou canst smell and judg And when they saw that he could not smell and judg they slew him VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By whom do your children cast them out BY your Children Christ seems to understand some disciples of the Pharisees that is some of the Jews who using Exorcisms seemed to cast out Devils such as they Act. XIX 13. and yet they said not to them Ye cast out Devils by Beelzebul It is worthy marking that Christ presently saith If I by the Spirit of God cast out Devils then the Kingdom of God is come among you For what else does this speak than that Christ was the first who should cast out Devils which was an undoubted sign to them that the Kingdom of Heaven was now come But that which was performed by them by Exorcisms was not so much a casting out of Devils as a delusion of the people since Satan would not cast out Satan but by compact with himself and with his company he seemed to be cast out that he might the more deceive The sense therefore of Christs words comes to this That your Disciples cast out Devils ye attribute not to Beelzebul no nor to Magick but ye applaud the work when it is done by them They therefore may in this matter be your judges that you pronounce these words of my actions out of the rankness and venom of your minds m m m m m m Bab. Joma fol. 57. 1. In the Gloss mention is made of a Devil cast out by a Jew at Rome VERS XXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It shall not be forgiven him neither in this world nor in that which is to come THEY that endeavour hence to prove the remission of some sins after death seem little to understand to what Christ had respect when he spake these words Weigh well this common and most known doctrine of the Jewish Schools and judg n n n n n n Hieros Sanhedr fol. 37. 3. Bab. Joma fol 86. 1. He that transgresses an affirmative precept if he presently repent is not moved until the Lord pardon him And of such it is said Be ye converted O backsliding Children and I will heal your backslidings He that transgresses a Negative precept and repents his repentance suspends judgment and the day of expiation expiates him as it is said This day shall all your uncleannesses be expiated to you He that transgresses to cutting off by the stroke of God or to death by the Sanhedrin and repents repentance and the day of expiation do suspend judgment and the strokes that are laid upon him wipe off sin as it is said And I will visit their transgression with a rod and their iniquity with scourges But he by whom the Name of God is profaned or blasphemed repentance is of no avail to him to suspend judgment nor the day of expiation to expiate it nor scourges or corrections inflicted to wipe it off but all suspend judgment and death wipes it off Thus the Babylonian Gemara writes but the Jerusalem thus Repentance and the day of expiation expiate as to the third part and corrections as to the third part and death wipes it off as it is said And your iniquities shall not be expiated to you until ye die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold we learn that death wipes off Note this which Christ contradicts concerning Blasphemy against the Holy Ghost It shall not be forgiven saith he neither in this world nor in the world to come that is neither before death nor as you dream by death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the world to come I. Some phrases were received into common use by which in common speech they opposed the Heresie of the Sadducees who denied Immortality Of that sort were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hell c. o o o o o o Bab. Bâ—racoth fol. 54. 1. At the end of all the prayers in the Temple as we observed before they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever But when the Hereticks brake in and said There was no Age but one it was appointed to be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ever and ever This distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This world and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come you may find almost in every page of the Rabbins p p p p p p Targ. in Râ—th Chap. II. 15. The Lord recompence thee a good reward for this thy good work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this world and let thy reward be perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world to come q q q q q q â—aal Tâ—rim Tancâ— in Gen. 1. 1. It that is the History of the Creation and of the Bible begins therefore with the letter Beth in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bereshith because two worlds were created this world and a world to come II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come hints two things especially of which see r r r r r r In Sanhedr Cap. Châ—lâ—k Rambam 1. The times of the Messias s s s s s s â—â—riâ— Cap. 1. Hâ—l ult Be mindful of the day wherein thou camest out of Egypt all the days of thy life The wise men say By the days of thy life is intimated this world By all the days of thy life The days of the Messias are superinduced In this sense the Apostle seems to speak Heb. II. 5. and VI. 5. 2. The state after death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t 〈◊〉 fol. 5â— The world to come is when a man is departed out of this world VERS XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. An evil and adulterous generation seeketh after a sign I. THEIR Schools also confessed that signs and miracles were not to be expected but by a fit generation u u u u u u Hieros Soâ—ah fol. 24. 2. The Elders being once assembled at Jericho the Bath Kol went forth and said There is one among you who is fit to have the Holy Ghost dwell upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that this generation is not fit They fix their eyes upon Hillel the Elder The Elders being assembled again in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upper room in Jabneh Bath Kol came forth and said There is one among you who is fit to have the Holy Spirit dwell upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that the Generation is not fit They cast their eyes upon Samuel the Little II. That generation by which and in which the Lord of Life was Crucified lay and that deservedly under an ill report for their great wickedness above all other from the beginning of the world until that day Whence that of the Prophet Who shall declare his generation Esai LIII 2. that is his generation viz. that generation in which he
travelleth hath brought forth * * * * * * Mic. V. 3. VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For as the lightning c. TO discover clearly the sense of this and the following clauses those two things must be observed which we have formerly given notice of 1. That the destruction of Jerusalem is very frequently expressed in Scripture as if it were the destruction of the whole world Deut. XXXII 22. A fire is kindled in mine anger which shall burn unto the lowest hell the discourse there is about the wrath of God consuming that people See vers 20 21. and shall consume the Earth with her encrease and set on fire the foundations of the Mountains Jerom. IV. 23. I beheld the Earth and low it was without form and void and the Heavens and they had no light c. The discourse there also is concerning the destruction of that Nation Isa. LXV 17. Behold I create new Heavens and a new Earth and the former shall not be remembred c. And more passages of this sort among the Prophets According to this sense Christ speaks in this place and Peter speaks in his second Epistle third Chapter and John in the sixth of the Revelations and Paul 2 Cor. V. 17. c. 2. That Christs taking vengeance of that exceeding wicked Nation is called Christs coming in Glory and His coming in the clouds Dan. VII It is also called The day of the Lord. See Psal. L. Mal. III. 1 2. c. Joel II. 31. Matth. XVI 28. Re◠I. 7. c. See what we have said on Chap. XII 20. XIX 28. The meaning therefore of the words before us is this While they shall falsly say that Christ is to be seen here or there Behold he is in the desart one shall say another Behold he is in the secret chambers He himself shall come like lightning with sudden and altogether unexpected vengeance They shall meet him whom they could not find they shall find him whom they sought but quite another than what they looked for VERS XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For wheresoever the carcass is c. I Wonder any can understand these words of pious men flying to Christ when the discourse here is of quite a different thing They are thus connected to the foregoing Christ shall be revealed with a sudden vengeance For when God shall cast off the City and People grown ripe for destruction like a Carcass thrown out the Roman Soldiers like Eagles shall straight fly to it with their Eagles Ensigns to tear and devour it And to this also agrees the answer of Christ Luke XVII and the last when after the same words that are spoke here in this Chapter it was enquired where Lord He answered Wheresoever the carcass is c. Silently hinting thus much That Jerusalem and that wicked Nation which he described through the whole Chapter would be the Carcass to which the greedy and devouring Eagles would fly to prey upon it VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Sun shall be darkned c. THAT is the Jewish Heaven shall perish and the Sun and Moon of its glory and happiness shall be darkned and brought to nothing The Sun is the Religion of the Church The Moon is the Government of the State and the Stars are the Judges and Doctors of both Compare Esa. XIII 10. and Ezek. XXXII 7 8 c. VERS XXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then shall appear the sign of the Son of Man THEN shall the Son of Man give a proof of himself whom they would not before acknowledge a proof indeed not in any visible figure but in vengeance and judgment so visible that all the Tribes of the Earth shall be forced to acknowledge him the Avenger The Jews would not know him now they shall know him whether they will or no as Esay XXVI 11. Many times they asked of him a sign now a sign shall appear that he is the true Messias whom they despised derided crucified namely his signal vengeance and fury such as never any Nation felt from the first foundations of the World VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And he shall send his Angels c. WHEN Jerusalem shall be reduced to ashes and that wicked Nation cut off and rejected then shall the Son of Man send his Ministers with the Trumpet of the Gospel and they shall gather together his Elect of the several Nations from the four corners of Heaven so that God shall not want a Church although that ancient people of his be rejected and cast off but that Jewish Church being destroyed a new Church shall be called out of the Gentiles VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This generation shall not pass c. HENCE it appears plain enough that the foregoing verses are not to be understood of the last Judgment but as we said of the destruction of Jerusalem There were some among the Disciples particularly John who lived to see these things come to pass With Matth. XVI last compare Joh. XXI 22. And there were some Rabbins alive at the time when Christ spoke these things that lived till the City was destroyed viz. Rabban Simeon who perished with the City R. Jochanan ben Zaccai who out-lived it R. Zadoch R. Ismael and others VERS XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man knoweth no not the Angels THIS is taken from Deut. XXXII 34. Is not this laid up in store with me and sealed up among my treasures VERS XXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But as the days of Noe were c. THUS Peter placeth as parallels the ruine of the old World and the ruine of Jerusalem x x x x x x 1 Pet. III. 19. 20 21. and by such a comparison his words will be best understood For 1. See how he skips from the mention of the death of Christ to the times before the flood in the eighteenth and nineteenth verses passing over all the time between Did not the Spirit of Christ preach all along in the times under the Law Why then doth he take an example only from the times before the flood Namely that he might fit the matter to his case and shew that the present state of the Jews was like theirs in the times of Noe and that their ruine should be like also So also in his second Epistle Chap. III. vers 6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y y y y y y Sanhedr cap. 10. hal 2. The age or generation of the flood hath no portion in the World to come thus Peter saith that they were shut up in prison and here our Saviour intimates that they were buried in security and so were surprised by the flood CHAP. XXV VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ten Virgins THE Nation of the Jews delighted mightily in the number ten both in sacred and civil matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Synagogue consisted not but
Nor do we say this upon conjecture alone but by very many examples among the Israelites and indeed among other Nations and this in that very Nation of which we are speaking In Gen. XXXVI Zibeon was the son of Seir vers 20. and the whole Nation and Land was called The Nation and Land of the sons of Seir. But now that that Seir was of the Canaanite pedegree appears sufficiently hence that his son Zibeon was called an Hivite vers 2. After the same manner therefore as the Seirites who were of Canaanite blood were so named I make no doubt the Perizzites were named from one Perez a man of great name in some Canaanite stock SECT IV. The Kenites OF the same rank were the Kenites the Knizzites Cadmonites by original indeed Canaanites but so named from some Cain and Kenaz and Cadmon men of famous renown in those families If so be the Cadmonites were not so called from their antiquity or rather from their habitation Eastward Which is the derivation of Saracens from Saracon the East The Masters of the Traditions do not agree among themselves what to resolve concerning these Nations In the Jerusalem Talmudists you have these passages h h h h h h Hieros Kiddush fol. 61. 4. Your Fathers possessed seven Nations but you shall possess the Land of ten Nations The three last are these the Kenites the Kenizzites the Cadmonites R. Judah saith These are the Salmeans the Sabeans and the Nabatheans R. Simeon saith Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Damascus R. Lazar ben Jacob saith Asia and Cartagena and Turky Rabbi saith Edom and Moab and the first fruits of the children of Ammon In the Babylonian Talmudists these passages i i i i i i Bab. Bathra fol. 56. 1. Samuel saith All that Land which God shewed to Moses is bound to tithes To exclude what To exclude the Kenites the Kenizzites the Cadmonites A Tradition R. Meir saith These are the Naphtuchites the Arabians and the Salmeans R. Judah saith Mount Seir Ammon and Moab R. Simeon saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asia and Spain l l l l l l Berish. rab fol. 28. 2. These Nations were not delivered to Israel in this age but they shall be delivered in the days of the Messias In m m m m m m Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 8. the days of the Messias they shall add three other Cities of refuge But whence From the Cities of the Kenites the Kenizzites and the Cadmonites Concerning whom God gave a promise to our father Abraham but they are not as yet subdued We may borrow light concerning these Nations from those words of Moses Gen. X. 18. Afterwards the families of the Canaanites were dispersed First They replenished Phenicia and the Northern Country of the Land of Canaan by little and little the whole Land of Canaan within Jordan Then they spread themselves into the Land which afterwards belonged to the Edomites and there they were called Horites from Mount Hor and the children of Seir from Seir the father of those families he himself being a Canaanite On the East they spread themselves into those Countries which afterwards belonged to the Moabites the Ammonites the Midianites and they were called Kenites Kenizzites Cadmonites from one Cain one Kenaz and perhaps one Cadmon the fathers of those families if so be the Cadmonites were not so called from the aforesaid causes The mention of a certain Cain calls to my mind the Town or City Cain which you see in the Maps placed not far from Carmel in that of Do et adorned shall I say or disfigured with a Dutch picture of one man shooting another with this inscription Cain wert geschoten van Lamech Cain was shot by Lamech Gen. IV. A famous monument forsooth That place indeed is obscure Gen. IV. and made more obscure by the various opinions of Interpreters and you Do et have chosen the worst of all If the words of Lamech may be cleared from the Text and if you clear it not from the context whence will you clear it they carry this plain and smooth sense with them He had brought in Bigamy that also had laid waste the whole World Gen. VI. For so wretched a wickedness and which by his example was the destruction of infinite numbers of men Divine Justice and Vengeance strikes and wounds him with the horror and sting of conscience so that groaning and howling before his two bigamous wives Adah and Zillah he complains and confesseth that he is a much more bloody murtherer than Cain For he had only slain Abel but he an infinite number of young and old by his wicked example SECT V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephaim THE Samaritan Interpreter always renders these Aseans in Gen. XV. 20. written with Cheth But in Deut. II. 20. with Aleph If they were called Aseans as they were by him so by all other speaking Syriac and Chaldee I know not whence the word Asia may more fitly be derived than from the memory of this Gygantic race living almost in the middle of Asia and monstrous and astonishing above all other Asiatics The LXX call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titans 2 Sam. V. 18. 22. The word used by the Samaritan denotes Physicians and so it is rendred by me in the Polyglot Bible lately published at London Deut. II. partly that it might be rendred word for word but especially that it might be observed by what sound and in what kind of pronunciation he read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephaim So the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physicians Esa. XXVI 14. c. HORAE Hebraicae Talmudicae OR HEBREW AND TALMUDIC EXERCITATIONS upon the Gospel of St. MARK CHAP. I. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beginning of the Gospel THE Preaching and Baptism of John was the very gate and entrance into the state and dispensation of the Gospel For I. He opened the door of a new Church by a new Sacrament of admission into the Church II. Poynting as it were with the finger at the Messias that was coming he shewed the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the world to come III. In that manner as the Jews by Baptism admitted Gentile Proselytes into the Jewish Church he admits both Jews and Gentiles into the Gospel Church IV. For the doctrine of justification by works which the Schools of the Scribes had defiled all Religion with he brings in a new and yet not a new and truly saving doctrin of Faith and Repentance VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it is written in the Prophets HERE a doubt is made of the true reading namely whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Prophets or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Esaias the Prophet These particulars make for the former I. When two places are cited out of two Prophets it is far more congruously said As it is witten in the Prophets than As it is written
of Christ but a conjectural reason of the sudden and unexpected return of Peter I believe that Peter was going with Cleophas into Galilee and that being moved with the words of Christ told him by the women Say to his Disciples and Peter I go before you into Galilee Think with your self how doubtful Peter was and how he fluctuated within himself after his threefold denial and how he gasped to see the Lord again if he were risen and to cast himself an humble supplicant at his feet When therefore he heard these things from the women and he had heard it indeed from Christ himself while he was yet alive that when he arose he would go before them into Galilee and when the rest were very little moved with the report of his Resurrection nor as yet stirred from that place he will try a journy into Galilee and Alpheus with him Which when it was well known to the rest and saw him return so soon and so unexpectedly Certainly say they the Lord is risen and hath appeared to Peter otherwise he had not so soon come back again And yet when he and Cleopas open the whole matter they do not yet believe even them VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To every creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To every Creature a manner of speech most common among the Jews by which I. Are denoted all men f f f f f f Bab. Chetub fol. 17. 1. The wise Men say Let the mind of man always be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mingled or complacent to the creatures The Gloss there is To do with every man according to complacency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Midr. Till in Psal. CXXXV He makes the Holy Spirit to dwell upon the creatures that is Upon men h h h h h h Maimon in Sanhedr cap. 2. In every Judge in the Bench of three is required Prudence Mercy Religion hatred of mony Love of truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and love of the creatures that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The love of mankind II. But especially by that phrase the Gentiles are understood R. Jose i i i i i i Bab. Chagig fol. 12. 2. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wo to the Creatures which see and know not what they see which stand and know not upon what they stand namely upon what the earth stands c. He understands the Heathens especially who were not instructed concerning the creation of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Beresh Rabba §. 13. The speech of all the Creatures that is of the Heathens is only of earthly things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all the prayers of the Creatures are for earthly things Lord let the Earth be fruitful let the Earth prosper But all the prayers of Israelites are only for the holy place Lord let the Temple be built c. Observe how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Creatures are opposed to Israelites And the parallel words of Matthew Chap. XXVIII do sufficiently prove this to be the sense of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every creature in this place that which in Mark is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preach to every creature in that place in Matthew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciple all Nations as those words also of S. Paul Coloss. I. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel that was preached in all the creation In the same sense you must of necessity understand the same phrase Rom. VIII 22. Where if you take the whole passage concerning the Gentiles breathing after the Evangelical liberty of the Sons of God you render the sense very easie and very agreeable to the mind of the Apostle and to the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Creature or Creation When they who render it otherwise dash upon I know not what rough and knoâ—ty sense Let me although t is out of my road thus paraphrase the whole place Vers. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For the earnest expectation of the Creature or of the Heathen World waiteth for the revelation of the Sons of God For God had promised and had very often pronounced by his Prophets that he would gather together and adopt to himself innumerable sons among the Gentiles Therefore the whole Gentile World doth now greedily expect the revelation and production of those sons Vers. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For the Creature the whole Heathen World was subjected to the vanity of their mind as Rom. I. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Became vain in their imaginations And Eph. I. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gentiles walk in the vanity of their mind not willingly but because of him that subjected it Vers. 21. Under hope because the Creature also or that Heathen World shall be freed from the servie of sinful corruption which is in the World through lust 2 Pet. I. 4. into the Gospel liberty of the Sons of God From the service of Satan of Idols and of Lusts into the liberty which the sons of God enjoy through the Gospel Vers. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For we know that the whole Creature or Heathen World groneth together and travaileth and as it were with a convex weight howeth down unto this very time to be born and brought forth Vers. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Neither the Gentiles only but we Jews also however we belong to a Nation envious of the Heathen to whom God hath granted the first fruits of the Spirit we sigh among our selves for their sakes waiting for the adoption that is the redemption of our Mystical body whereof the Gentiles make a very great part FINIS JEWISH AND TALMUDICAL EXERCITATIONS UPON THE Evangelist St. LUKE To which are premised some CHOROGRAPHICAL NOTES UPON THE Places mentioned in this EVANGELIST By JOHN LIGHTFOOT D. D. late Master of Katharine-Hall in the University of CAMBRIDGE LONDON Printed by William Rawlins for Richard Chiswell at the Rose and Crown in St. Paul's Church-Yard MDCLXXXIV TO THE MOST REVEREND Father in CHRIST GILBERT BY DIVINE PROVIDENCE ARCHBISHOP OF CANTERBURY PRIMATE of all ENGLAND c. May it please your Grace HAVING at length finished in such a manner as it is this undertaking of mine upon the four Evangelists Religion Gratitude and Duty require it from me to commemorate and recognize the infinite mercy of God toward me in bringing me thus far continuing my life preserving to me that strength of Eye-sight vigor both of body and mind to and in so great a degree of old age To all which the same Divine mercy hath added this great benefit that it hath indulged me your Grace's Compassion Favour and Patronage This hath not a little sweetned all the rest securing to me so much leisure for Books tranquility in my Studies the settlement of my Family and an easie condition of life Without this my mind
elsewhere is expounded d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil Ashmodeus For in both places we have this ridiculous tale There was a certain Woman brought forth a son in the m Beresh rabb fol 39. 3. night time and said to her son a child newly born you must know go and light me a Candle that I may cut thy Navel As he was going the Devil Asmodeus meeting him said to him go and tell thy Mother that if the Cock had not crowed I would have killed thee c. The very name points at Apostacy not so much that the Devil was an Apostate as that this Devil provoked and entised people to apostatize Beelzebul amongst the Gentiles and Asmodeus amongst the Jews the first Authors of their apostacy Whether both the Name and Demon were not found out by the Jews to affright the Samaritans See the place above quoted n n n n n n Bâ—resh rabb col 4. Whenas Noah went to plant a Vineyard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Demon Asmodeus met him and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let me partake with thee c. So that it seems they suppose Asmodeus had an hand in Noah's drunkenness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he that is Solomon sinned Asmodeus drove him to it c. They call the Angel of death by the name of Prince of all Satans because he destroys all mankind by death none excepted VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Queen of the South c. I. I Cannot but wonder what should be the meaning of that passage in o o o o o o Fol. 15. 2. Bava bathra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whoever saith that the Queen of Sheba was a Woman doth no other than mistake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What then is the Queen of Sheba The Kingdom of Sheba He would have the whole Kingdom of the Sabeans to have come to Solomon perhaps what is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an exceeding great Army for so is that clause rendred by some might seem to sound something of this nature in his ears But if there was any kind of ambiguity in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as indeed there is none or if Interpreters doubted at all about it as indeed none had done the great Oracle of truth hath here taught us that the Queen did come to Solomon but why doth he term her the Queen of the South and not the Queen of Sheba II. There are plausible things upon this occasion spoken concerning Sheba of the Arabians which we have no leisure to discuss at present I am apt rather to apprehend that our Saviour may call her the Queen of the South in much a like sense as the King of Egypt is called in Daniel the King of the South the Countries in that quarter of the world were very well known amongst the Jews by that title but I question whether the Arabian Saba were so or no. Grant that some of the Arabian Countries be in later ages called Aliemin or Southern parts yet I doubt whether so called by antiquity or in the days of our Saviour Whereas it is said that the Queen of the South came to hear the wisdom of Solomon is it worth the patience of the Reader to hear a little the folly of the Jews about this matter Because it is said that she came to make a proof of his wisdom by dark sayings and hard questions these Doctors will be telling us what kind of riddles and hard questions she put to him p p p p p p Midr. Mis. about the beginning She saith unto him if I ask thee any thing wilt thou answer me He said it is the Lord that giveth wisdom She saith what is this then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are seven things go out and nine enter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two mingle or prepare the cup and one drinks of it He saith there are seven days for a Womans separation that go out and nine months for her bringing forth that come in Two breasts do mingle or prepare the cup and one sucks it Again saith she I will ask thee one thing more what is this A Woman saith unto her Son thy Father was my Father thy Grandfather was my Husband thou art my Son and I am thy Sister To whom he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely they were Lot's Daughters There is much more of this kind but thus much may suffice for riddles VERS XXXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. No man when he hath lighted a Candle c. THE coherence of this passage with what went before seems a little difficult but the connexion probably is this There were some that had reviled him as if he had cast out Devils by the Prince of the Devils others that had required a sign from Heaven Vers. 15 16. To the former of these he gives an answer Vers. 17 18. and indeed to both of them Vers. 19. and so on This passage we are upon respects both but the latter more principally q. d. You require a sign of me would you have me light a Candle and put it under a bushel Would you have me work miracles when I am assured beforehand you will not believe these miracles Which however of themselves they may shine like a candle lighted up yet in respect to you that believe them not it is no other than a candle under a bushel or in a secret place VERS XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole shall be full of light THIS clause seems so much the same with the former as if there were something of Tautology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If thy whole body therefore be full of light c. our Saviour speaketh of the eye after the manner of the Schools where the evil eye or the eye not single signify'd the covetous envious and malicious mind Do not bring such a mind along with thee but a candid benign gentle mind then thou wilt be all bright and clear thy self and all things will be bright and clear to thee If you had but such a mind O! ye carping blasphemous Jews you would not frame so sordid and infamous a judgment of my miracles but you would have a clear and candid opinion concerning them VERS XXXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he had not first washed before dinner HAD the Pharisee himself washed before dinner in that sense wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the washing of the whole body it is hardly credible when there was neither need nor was it the custom to wash the whole body before meat but the hands only This we have spoken larglier upon elswhere q q q q q q Vid. Notes upon Mâ—t XV. Mark VII from whence it will be necessary for us to repeat these things that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a washing of the hands and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dipping of the
vengeance upon the Jews the enemies of this Gospel But in the Jewish Schools this was their conceit of him that when he came he should cut off all those Nations that obeyed not his i. e. the Jewish Law redeeming Israel from the Gentile yoke establishing a Kingdom and Age amongst them that should be crowned with all kind of delights whatever In this they were miserably deceived that they thought the Gentiles were first to be destroyed by him and then that he himself would reign amongst the Israelites Which in truth fell out just contrary he was first to overthrow Israel and then to reign amongst the Gentiles It is easie to conceive in what sense the Pharisees propounded that question when the Kingdom of God should come that is when all those glorious things should be accomplished which they expected from the Messias and consequently we may as well conceive from the contexture of his discourse in what sense our Saviour made his reply You enquire when the Messias will come His coming will be as in the days of Noah and as in the days of Lot For as when Noah entred the Ark the world perisht by a deluge and as when Lot went out of Sodom those five Cities were overthrown so shall it be in the day when the Son of Man shall be revealed So that it is evident he speaks of the Kingdom of God in that sense as it signifies that dreadful revenge he would e're long take of that provoking Nation and City of the Jews The Kingdom of God will come when Jerusalem shall be made like Sodom vers 29. when it shall be made a Carkass v. 37. It is plain to every eye that the cutting off of that place and Nation is emphatically called his Kingdom and his coming in glory Nor indeed without reason For before he wasted the City and subverted that Nation he had subdued all Nations under the Empire and obedience of the Gospel according to what he foretold i i i i i i Matt. XXIV 14. That the Gospel of the Kingdom should be preached in all the world and then should the end of Jerusalem come And when he had obtained his dominion amongst the Gentiles what then remained toward the consummation of his Kingdom and Victories but to cut off his Enemies the Jews who would not that he should rule over them Of this Kingdom of God he speaks in this place not answering according to that vain apprehension the Pharisee had when he propounded the question but according to the thing its self and the truth of it There are two things he saith of this Kingdom 1. That it comes not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not with observation Not but that it might be seen and conspicuous but that they would not see and observe it Which security and supineness of theirs he both foretells and taxeth in other places once and again 2. He further tells them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Kingdom of God is within you you are the scene of these triumphs And whereas your expectancies are of that kind that you say behold here a token of the Messias in the subduing of such a Nation and behold there in the sudbuing of another they will be all in vain for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is within you Within and upon your own Nation that these things must be done I would lay the emphasis in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you when commonly it is laid in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within Besides those things which follow vers 22. do very much confirm it that Christ speaks of the Kingdom of God in that sense wherein we have supposed it they are spoken to his Disciples that the days will come wherein they shall desire to see one of the days of the Son of Man but shall not see it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The days of the Son of Man in the Jewish stile are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of the Messias days wherein they promise themselves nothing but pleasing prosperous and gay enjoyments and questionless the Pharisees put this question under this notion only But our Saviour so applies the terms of the question to the truth and to his own purpose that they signifie little else but vengeance and wrath and affliction And it was so far from it that the Jews should see their expected pleasures that the Disciples themselves should see nothing but affliction though under another notion CHAP. XVIII VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And not to faint THE discourse is continued still and this Parable hath its connection with the Chap. XVII concerning Christ's coming to avenge himself upon Jerusalem Which if we keep our eye upon it may help us to an easier understanding of some more obscure passages that occurr in the application of this Parable And to this doth the expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to faint seem to have relation viz. that they might not suffer their hopes and courage to languish and droop upon the prospect of some afflictions they were likely to grapple with but that they would give themselves to continual prayer VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There was a certain judge c. IF the scene of this Parabolical History must be supposed to have been amongst the Jews then there would some questions arise upon it 1. Whether this Judge were any way distinguisht from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder or Presbyter For the Doctors are forced to such a distinction from those words in Deut. XXI 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elders and Judges a a a a a a Hieros Sotah fol. 23. 2. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Judge be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder which the Babylonian Sotah b b b b b b Fol. 44. 2. approve of then might it be enquired whether it was lawful for one Elder to sit in judgment which the Sanhedrin deny c c c c c c Cap. 1. But I let these things pass The Parable propounded is of that rank or order that commonly amongst them the Jews had the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and usually ended in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is when it is argued from the less to the greater If that judge the wickedest of men being overcome by the endless importunity of the Widow judged her cause will not a just merciful and good God appear for his own much more who continually solicite him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who feared not God c. How widely distant is this wretch from the character of a just Judge d d d d d d Maimon Sanhedr cap. 1. Although in the Triumviral Court all things are not expected there which are requisite in the Sanhedrin yet is it necessary that in every one of that Court there should be this seven fold qualification Prudence gentleness piety hatred of Mammon love of truth that
II. 1. Their conceptions in this thing we have explain'd to us in Midras Schir m m m m m m Fol. 16. 4. My beloved is like a Roe or a young hart Cant. II. 9. A Roe appears and is hid appears and is hid again So our first Redeemer Moses appear'd and was hid and at length appear'd again So our latter Redeemer Messiah shall be reveal'd to them and shall be hid again from them and how long shall he be hid from them c. A little after In the end of forty five days he shall be reveal'd again and cause Manna to descend amongst them They conceive a twofold manifestation of the Messiah the first in Bethlehem but will straightway disappear and lye hid At length he will shew himself but from what place and at what time that will be no one knew In his first appearance in Bethlehem he should do nothing that was memorable in his second was the hope and expectation of the Nation These Jews therefore who tell our Saviour here that when Christ cometh no man knoweth whence he is whether they knew him to have been born at Bethlehem or no yet by his wonderful works they conceive this to have been the second manifestation of himself and therefore only doubt whether he should be the Messiah or no because they knew the place Nazareth from whence he came having been taught by Tradition that Messiah should come the second time from a place perfectly unknown to all men VERS XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that sent me is true whom ye know not A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be taken in the same sense wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so often used amongst the Lawyers to signifie him whose word and testimony in any thing may be taken n n n n n n Chagigah fol. 24. 2. The men of Judea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be credited as to the purity of the wine and the oyl Gloss. Even the people of the land the very vulgar sort may be credited for the purity of the wine and the oyl which is dedicated by them to the Altar in the time of the vintage or pressing Men not known by name or face to the Priests yet if they offer'd wine or oyl were credited as to the purity and fitness of either from their place of habitation There are numberless instances of men though perfectly unknown yet that may be credited either as to Tythes or separating the Trumah or giving their testimony c. To the same sense our Saviour Chap. V. 31. If I bear witness of my self my witness is not true i. e. In your Judicatories it is not of any value with you where no one is allow'd to be a witness for himself and in this place He that hath sent me although you know him not yet is he true or worthy belief however I my self may not be so amongst you VERS XXXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To the dispersed among the Gentiles c. I Confess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles writings does very frequently denote the Gentiles to which that of the Rabbins agrees well enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdom of the Greeks i. e. the wisdom of the Gentiles But here I would take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its proper signification for the Greeks It is doubtful indeed whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be understood the dispersed Greeks or the Jews dispersed amongst the Greeks There was no Nation under Heaven so dispers'd and diffus'd throughout the world as these both Greeks and Jews were o o o o o o Senec. in Consolat ad Helvean cap. 6. In mediis Barbarorum regionibus Graecae urbes Inter Indos Persasque Macedonicus sermo c. In the very heart of all the barbarous Nations the Greeks had their Cities and their language spoken amongst the Indians and Persians c. And into what Countries the Jews were scatter'd the writings both Sacred and Profane do frequently instance So that if the words are to be taken strictly of the Greeks they bear this sense with them Is he going here and there amongst the Greeks so widely and remotely dispersed in the world If of the Jews which is most generally accounted by Expositors then would I suppose the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set in distinction to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That distinction between the Hebrews and the Hellenists explains the thing The Jews of the first dispersion viz. into Babylon Assyria and the Countries adjacent are called Hebrews because they used the Hebrew or Transeuphratensian language How they came to be dispers'd into those Countries we all know well enough viz. that they were led away captive by the Babylonians and Persians But those that were scatter'd amongst the Greeks used the Greek Tongue and were called Hellenists It is not easie to tell upon what account or by what accident they came to be dispers'd amongst the Greeks or other Nations about Those that liv'd in Palestine they were Hebrews indeed as to their language but they were not of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dispersion either to one place or another because they dwelt in their own proper Country The Babylonish dispersion was esteem'd by the Jews the more noble the more famous and the more holy of any other The land of Babylon is in the same degree of purity with the land of Israel p p p p p p R. Salom. in Gittin so 26. 1. The Jewish off-spring in Babylon is more valuable than that among the Greeks even purer than that in Judea it self q q q q q q Kiddush fol. 69. 2. Whence for a Palestine-Jew to go to the Babylonish dispersion was to go to a people and Country equal if not superior to his own But to go to the dispersion among the Greeks was to go into unclean regions where the very dust of the land defiled them it was to go to an inferior race of Jews stain'd in their blood it was to go into Nations most heatheniz'd VERS XXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the last day that great day of the Feast THE Evangelist speaks according to a receiv'd opinion of that people for from Divine institution it does not appear that the last day of the Feast had any greater mark set upon it than the first nay it might seem of lower consideration than all the rest for on the first day were offer'd thirteen young Bullocks upon the Altar on the second twelve and so fewer and fewer till on the seventh day it come to seven and on this eighth and last day of the Feast there was but one only as also for the whole seven days there were offer'd each day fourteen lambs but on this eighth day seven only Numb XXIX So that if the numbers of the Sacrifices add any thing to the dignity of the day this last day will seem the most inconsiderable and not
doubt IT is not ill rendred How long dost thou suspend our mind although not an exact Translation according to the letter But what kind of doubt and suspension of mind was this Was it that they hoped this Jesus was the Messiah or that they rather feared he was so It seems they rather feared than hoped it For whereas they looked for a Messias that should prove a mighty Conquerour should deliver the people from the Heathen yoke and should crown himself with all earthly glory and saw Jesus infinite degrees below such pomp yet by his miracles giving such fair specimens of the Messias they could not but hang in great suspence whether such a Messiah were to be wished for or no. VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the Iews took up stones again THE Blasphemer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by judicial process of the Sanhedrin was to be stoned which process they would imitate here without judgment l l l l l l Sanhedr cap. 7. hal 1. These are the criminals that must be stoned He that lieth with his own Mother or with the Wife of his Father He that Blasphemes or commits Idolatry Now however the Rabbins differed in the definition of Blasphemy or a Blasphemer yet this all of them agreed in as unquestionable Blasphemy that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denies the foundation This they firmly believed Jesus did and none could perswade them to the contrary when he affirmed I and my Father are one A miserable besotted Nation who above all persons or things wished and looked for the Messiah and yet was perfectly ignorant what kind of a Messiah he should be VERS XXXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If he called them Gods c. THE Jews interpret those words of the Psalmist I have said ye are Gods to a most ridiculous sense m m m m m m Avodah Zarah fol. 5. 1. unless our Fathers had sinned we had never come into the world as it is written I have said ye are Gods and the Children of the most high But ye have corrupted your doings therefore ye shall dye like men And a little after Israel had not received the Law only that the Angel of death might not rule over them as it is said I have said ye are Gods but ye have corrupted your doings therefore ye shall dye like men The sense is if those who stood before Mount Sinai had not sinned in the matter of the Golden Calf they had not begot Children nor had been subject to death but had been like the Angels So the Gloss. If our Fathers had not sinned by the Golden Calf we had never come into the world for they would have been like the Angels and had never begot Children The Psalmist indeed speaks of the Magistracy to whom the word of God hath arrived by an express dispensation and diploma ordaining and deputing them to the Government as the whole web and contexture of the Psalm doth abundantly shew But if we apply the words as if they were spoken by our Saviour according to the common Interpretation received amongst them they fitly argue thus If he said they were Angels or Gods to whom the Law and word of God came on Mount Sinai as you conceive is it any Blasphemy in me then whom God in a peculiar manner hath sanctified and sent into the world that I might declare his word and will if I say that I am the Son of God VERS XL. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where Iohn at first Baptized THAT is Bethabarah For the Evangelist speaks according to his own History Which to the judicious Reader needs no proof CHAP. XI VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lazarus SO in the Jerusalem Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Lazar for R. Eleazar For in the Hierusalem dialect it is not unusual in some words that begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph to cut off that letter As. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What saith the Master for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar Ba for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar abba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be R. Bon for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be R. Abon So very frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lazar for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eleazar a a a a a a Taanith fol. 68. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Lazar Ben R. Jose b b b b b b Chagigah fol. 78 4. 80. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Lazar Ben Jacob. c c c c c c Kiddushin fol. 60. 2. R. Lazar the Disciple of R. Chajia Rubba Who also are sometimes called by their name not abbreviated d d d d d d Sotah f. 23. R. Eleazar ben Jacob. * * * * * * Ibid. f. 20. 2. R. Eleazar ben Jose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martha This name of Martha is very frequent in the Talmudick Authors e e e e e e Hieros Schab fol. 3. 4. Isaac bar Samuel bar Martha f f f f f f Bab. Javamoth f. 120. 1. Abba bar Martha the same with Abba bar Minjomi g g g g g g Ibid. cap. 6. hal 4. Joshua ben Gamla married 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martha the Daughter of Baithus She was a very rich Widow h h h h h h Juchas fol. 57. 2. She is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary the Daughter of Baithus with this story of her i i i i i i Eâ—hah rabbâ—bathi fol. 67. 2. Mary the Daughter of Baithus whom Joshua ben Gamla married he being preferred by the King to the High Priestood She had a mind upon a certain day of expiation to see how her Husband performed his office So they laid Tapestry all along from the door of her own House to the Temple that her foot might not touch the ground R. Eleazar ben R. Zadok saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So let me see the consolation of Israel as I saw her bound to the tails of Arabian Horses by the hair of her head and forced to run from Jerusalem to Lydda I could not but repeat that Versicle the tender and delicate Woman in thee c. Deuter. XXVIII 56. k k k k k k Succah fol. 52. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martha the Daughter of Baisuth whether Baisuth and Baithus were convertible or whether it was a mistake of the Transcriber let him that thinks fit make the enquiry whose Son was a mighty strong man among the Priests VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was Mary which anointed c. THAT is Which had anointed the Lord formerly For I. It is fit the Aorist should have its full force Whoever will not grant this let him give a reason why Bethany which was Lazarus his Town should not be called by his name but said the Town of Mary and her Sister Martha Was it not because those names had been
kind of phrase The Prince of this world was in the common acception of the Jewish Nation expressive of the Devil ruling among the Gentiles it may very well be understood so in these words because the very moment of time was almost come about wherein Christ and the Devil were to enter the lists for the dominion and Government which of those two should have the rule over the Gentiles VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arise let us go hence THESE words plainly set out the time and place wherein our Saviour had the discourse which is contain'd in this XIV Chap. The place was Bethany the time the very day of the Passover when they were now about to walk to Jerusalem Those things which Christ had discours'd in the XIII Chap. were said two nights before the Passover and that at Bethany where Christ supped at the house of Simon the Leper He abode there the day following and the night after and now when the Feast-day was come and it was time for them to be making toward Jerusalem to the Passover he saith Arise let us go hence What he did or said the day before the Passover whiles he staid at Bethany the Evangelist makes no mention He only relates what was said in his last farewell before the Paschal-Supper and upon his departure from Bethany All that we have recorded in the XV. XVI and XVII Chap. were discours'd to them after the Paschal-Supper and after that he had instituted the Holy Eucharist CHAP. XV. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the true Vine WE may take these words in opposition to what is spoken concerning Israel Israel is called a Vine Psal. LXXX 8. Isa. V. 7. Jer. II. 21 c. In Vajicra rabba a a a a a a Fol. 207. 2 3. the parallel is drawn between Israel and a Vine and the similitude is carry'd on to sixteen particulars for the most part improper and unsuitable enough But that which is principally to be regarded in this place is this that hitherto indeed Israel had been the Vine into which every one that would betake himself to the worship of the true God was to be set and grafted in But from hence forward they were to be planted no more into the Jewish Religion but into the profession of Christ. To which that in Act. XI 26. hath some reference where the Disciples were first call'd Christians that is no longer Jews or Israelites Our Saviour as we have said before discours'd these things immediately after that he had instituted the Holy Eucharist whiles he was ordaining that Holy Sacrament he had said This is the New Testament in my blood and from thence immediately adds I am the true Vine so that for the future the Church is to be under the administration of a New Testament no longer as the Jewish Church under that of the old and from hence forward I am the true Vine into which all the branches of the Church must be ingrafted and not into the Israelitish Vine any more VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now ye are clean CHRIST having discours'd of the Vine and of the branches these words seem to have an allusion to that Law concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the uncircumcision of the Tree when first planted Levit. XIX 23. For the first three years the fruit was to be accounted as uncircumcis'd unclean and not to be eaten but you my branches now are clean through my word that word which I have been preaching to you for these three years VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abide in me INdeed a true fixing and abiding in Christ is by a true faith But may we not suppose our Saviour here more peculiarly warning them against Apostacy or falling back from the Gospel into Judaism a plague likely to rage exceedingly in the Church VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a branch SEE Ezek. XV. 1. where D. Kimchi paraphrases in this manner O Son of man I do not ask thee concerning the Vine that beareth fruit for so it ought to be accounted but concerning the branch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is amongst the trees of the wood unfruitful even as the trees themselves are Where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render branch for so it is commonly render'd we are to understand the wild vine So R. Solomon in loc I do not speak saith God of the Vine in the Vineyard that bears fruit but of the branch of the wild vine that grows in the woods So that the sense of the Prophet is O Son of man what is the Vine-tree more than any tree viz. a branch of the wild vine which grows amongst the trees of the forrest which is unfruitful even as they are And this is our Saviours meaning Every branch in me that bringeth not forth fruit is â—ast forth like the branch in the Vine that grows wild in the forrest which is good for nothing but to be burn'd And to this sense would I take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same Prophet Chap. VIII 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Masoreths note upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this is one of those eighteen words that are corrected by the Scribes and they will have it read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It would be too long to recite the various opinions of Expositors upon this place The Seventy of the Roman Edition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Alexandrian Edition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They bring confusion to their own faces Several other ways the Rabbins and others but for my part I would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Masoreth reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by nose or nostrils but by anger and so this should be the sense They commit these abominations filling the land with violence and have turn'd to provoke me and behold they send the branch of the wild vine to my wrath or to their own wrath i. e. to what they have deserved q. d. In the same manner that any one puts wood to the fire the branch of the wild vine that it may the quicklier be burnt so do these put the branch to my wrath that it may burn the more fiercely hence it follows Therefore will I also deal in fury mine eye shall not spare c. VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye love one another Every b b b b b b Hieros Beracoth fol. 3. 3. Sabbath they added that blessing toward that course of Priests who having perform'd their service the last week were gone off let him who dwells in this house plant among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brotherhood love peace and friendship Our Saviour once and again repeats that Command Love one another he calls it a new Commandment Chap. XIII 34. for their Traditions had in a great measure put that Command of loving one another out of date and
Avoth R. Nathan cap. 5. Antigonus Socheus had two disciples who delivered his doctrine to their Disciples and their Disciples again to their Disciples They stood forth and taught after them and said what did our Fathers see that they should say It is possible for a labourer to perform all his work for the whole day and yet not receive his wages in the Evening Surely if our Fathers had thought there was another world and the resurrection of the dead they would not have said thus c. d d d d d d Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antigonus Socheus had two Disciples their names Sadoc and Baithus He taught them saying be ye not as hirelings that serve their Masters only that they may receive their pay c. They went and taught this to their Disciples and to the Disciples of their Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they did not expound his sense Mark that There arose up after them that said if our Fathers had known that there were a resurrection and a recompence for the just in the world to come they had not said this So they arose up and separated from the Law c. And from thence sprung those two evil Sects the Sadducees and Baithusians Let us but add that of Ramban mentioned before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sadoc and Baithus did not understand the sense of their Master in those words Be ye not as Servants who serve their Master for the rewards sake c. From all which compared together as we find the Jewish writers varying from one another somewhat in relating this story so from the later passages compared one would believe that Sadoc was not a Sadducee nor Baithus a Baithusian that is that neither of them were leavened with that heresie that denied the resurrection c. There was an occasion taken from the words of Antigonus misunderstood and depraved to raise such an heresy but it was not by Sadoc or Baithus for they did not understand the sense of them saith Ramban and as it appears out of the Aruch they propounded the naked words to their Disciples without any Gloss at all upon them and their Disciples again to the Disciples that followed them So that the name sect and heresie of the Sadducees does not seem to have sprung up till the second or third generation after Sadoc himself which if I mistake not is not unworthy our remark as to the Story and Chronology There was a time when I believed and who believes it not being led to it by the Author of Juchasin and Maimonides that Sadoc himself was the first Author of the Sect and Heterodoxy of the Sadducees but weighing a little more strictly this matter from the allegations I have newly made out of R. Nathan and Aruch it seems to me more probable that that sect did not spring up till many years after the death of Sadoc Let us compare the times The Talmudists themselves own that story that Josephus tells us of Jaddua whom Alexander the great met and worshipped but they alter the name and say it was Simeon the just Let those endeavour to reconcile Josephus with the Talmudists about the person and the name who believe any thing of the story and thing it self but let Simeon the just and Jaddua be one and the same person as some would have it e e e e e e Vide Juchas fol. 14. 1. So then the times of Simeon the just and Alexander the great are coincident Let Antigonus Socheus who took the chair after him be contemporary with Ptolomeus Laguâ— Let Sadoc and Baithus both his Disciples be of the same age with Ptolomeus Philadelphus And so the times of at least one generation if not a second of the Disciples of Sadoc may have run out before the name of Sadducees took place If there be any truth or probability in these things we shall do well to consider them when we come to enquire upon what reasons the Sadducees received not the rest of the Books of the sacred Volume with the same authority they did those of the five Books of Moses I ask therefore first whether this was done before the Greek Version was writ You will hardly say Antigonus or indeed Sadoc his Disciple was toucht with this error He would have been a monster of a president of the Sanhedrin that should not acknowledg that distinction of the Law the Prophets and Holy writings And it would be strange if Sadoc should from his Master renounce all the other books excepting the Pentateuch The Sadducees might learn indeed from the Scribes and Pharisees themselves to give a greater share of honour to the Pentateuch than the other Books for even they did so but that they should reject them so at least as not to read them in their Synagogues there was some other thing that must have moved them to it When I take notice of this passage f f f f f f Massech Soph. cap. 1. that five of the Elders translated the Law into Greek for Ptolomy and that in Josephus g g g g g g â—â—tiqu lib. 1. cap. â— that the Law only was translated and both these before so much as the name or sect of the Sadducees were known in the world I begin to suspect the Sadducees especially the Samaritans might have drawn something from this example At least if that be true that is related by Aristeas that he was under an Anathema that should add any thing to or alter any thing in that Version When the Sadducees therefore would be separating into a Sect having imbibed that heresie that there is no resurrection and wrested the words of Antigonus into such a sense it is less wonder if they would admit of none but the Books of Moses only because there was nothing plainly occured in them that contradicted their error and further because those antients of great name having rendred those five Books only into Greek seem to have consigned no other for Books of a divine stamp I do not at all think that all the Sadducees did follow that Version but I suspect that the Samaritans took something from thence into their own text It is said by some in defence of the Greek Version that in many things it agrees with the Hebrew Text of the Samaritans as if that Text were purer than our Hebrew and that the Greek Interpreters followed that Text. They do indeed agree often but if I should say that the Samaritan Text in those places or in some of them hath followed the Greek Version and not the Greek Version the Samaritan Text I presume I should not be easily consuted Shall I give you one or two agreements in the very beginning of the Pentateuch In Gen. II. 2. the Hebrew Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For God ended his work on the Seventh day But the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God finished his work on the sixth day The Samaritan
way that where ever any thing occurs in the Holy Scripture that is either terrifying or disgraceful or threatning the Jews commonly apply it to the Gentiles as by numberless instances might be confirmed These Interpreters therefore having gotten such a subject in this Psalm and according to the custom of the Nation applying it to the Gentiles they heap together passages from other places of the Scripture which they either believe or would have to look the same way loading and stigmatizing the poor Heathen with odious characters enough for to them the Jews make no doubt but assuredly believe all those things do appertain III. Our Apostle follows their quotations exactly transcribes their words approves the truth of the thing but disproves the falshood of the application vers 19. q. d. You Jews expound these things of the Gentiles only as if they did not in the least belong to your selves And with the same design likewise have your Interpreters multiplied this heap of quotations having their Eye on them But ye must know that whatever things the Law saith it saith to them who are under the Law CHAP. VIII VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the earnest expectation of the creature c. THERE is a twofold key hanging at this place that may unlock the whole and make the sense plain and easie 1. The first is this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render the whole Creation vers 22. and we meet with it twice elsewhere in the New Testament Mark XVI vers 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preach the Gospel to every creature Col. I. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel which was preached to every creature Now it is apparent enough what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both these places viz. all Nations or the Heathen World For that which in S. Mark is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preach the Gospel to every creature in S. Matthew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go and teach all Nations teaching them The very phrase in this place lays claim to that very Interpretation I have also observed upon that place of S. Mark that that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every creature is applied by the Jews to the Gentiles and that by way of opposition to Israel 2. The second is that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 20. which indeed is not unfitly rendred vanity but then this vanity is improperly applied to this vanishing changable dying state of the Creation For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity doth not so much denote the vanishing condition of the outward state as it doth the inward vanity and emptiness of the mind So the Apostle speaking of the Gentiles concerning whom he speaks here tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they became vain in their imaginations a a a a a a Rom. I. 21. And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gentiles walk in the vanity of their mind b b b b b b Ephes. IV. 17. So also that The Lord knoweth the thoughts of the wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are vain * * * * * * 1 Cor. III. 20. To all which let me add this observation further that throughout this whole place the Apostle seemeth to allude to the Israelites bondage in Egypt and their deliverance out of it with a comparison made betwixt the Jewish and the Gentile Church When God would deliver Israel from his bondage he challengeth him for his Son and his first-born Exod. IV. 22. And in like manner the people of the Gentiles do earnestly expect and wait for such a kind of manifestation of the Sons of God within and among themselves The Romans to whom this Apostle writes knew well enough how many and how great predictions and promises it had pleased God to publish by his Prophets concerning gathering together and adopting Sons to himself among the Gentiles the manifestation and production of which Sons the whole Gentile World with a neck as it were stretched out doth now wait for VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For the creature was made subject to Vanity THE Gentile World were subject to Vanity of mind but how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not willingly but by reason of him who hath subjected the same May we not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it became vain willingly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was made subject to Vanity not willingly For let us recur to the very first original of Gentilisme that is to the first confusion of Languages by reason of the attempt to build the Tower at Babel I confess there are some passages in the Gloss of the Targumists upon this matter Gen. XI that might move laughter but as to the sum and scope of the thing they are worth weighing c c c c c c Targ. Hieros Ionath They said Go to let us build us a City and a tower and let its head reach unto the top of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let us make us an house of worship in the top of it and let us put a sword into his hand that he may wage war for us against our enemies before we be scattered abroad upon the face of the whole Earth We may smile indeed at that sigment about the Idol and the Sword c. But certainly they do not altogether miss the mark when they hint to us that this Tower was built upon an Idolatrous account So the Talmudists d d d d d d Sanhedr fol. 109. 1. It is a tradition R. Nathan saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were all intent upon Idolatry And hence it is that they commonly say That that generation hath no part in the world to come Nor indeed does the severity of the punishment viz. the confusion of Languages by which true Religion was lost in the World argue any less but that they sinned against God in the highest degree in that wicked enterprize They were inclinable to Idolatry willingly and of their own accord but that they were subjected to that Vanity proceeded from the just indignation and vengeance of God The whole World lay under Heathenism from the first confusion of Languages to the bringing in of the Gospel among all Nations two thousand years and upwards And in this its most miserable condition who could not but observe that God was angry VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall be delivered from the bondage of corruption THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes yea very frequently in the Holy Scriptures denotes sinful corruption so 2 Pet. I. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption through lust 2 Cor. XI 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your minds should be corrupted 1 Cor. XV. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Evil communication corrupts good manners c. So that the sense of the Apostle in this place seemeth to be this The Gentile World shall in
〈◊〉 〈◊〉 〈◊〉 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
Messenger or a Deputy for any thing Nor is an Israelite made a Deputy for a Heathen IV. Friendship was yet more close by contract of marriage and affinity this the LXX call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos. XXIII 12. And now it is not very hard to fathom the sense of the Apostle which take in this Paraphrase I wrote you in an Epistle that ye mingle not with Fornicators in any more inward familiarity or friendship which I understood not so much of Heathen Fornicators as of those who are called Brethren or Christians But now I write the same thing that ye mingle not in any such familiarity with them or others of that stamp as covetous or Idolaters no not in that familiarity that is most remote namely eating with such a man at the same Table VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What have I to do to judge them that are without HERE perhaps one may stick at the Version and sense commonly received Beza reads Quid mea interest What doth it concern me The French Qu'ay-je a fair de juger What have I to do to judge The Italian Che appartienni à me giudicare What doth it belong to me to judge I know well enough the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very frequently occurs in this sense but here we may upon good ground enquire if it concerns thee not O Blessed Apostle to judge them that are without why didst thou judge Elymas with blindness Why Hymeneus and Alexander by delivering them into the hands of Satan when they were now Apostates and no other than such as were without What therefore if the words be rendred to this sense For why is power granted me to judge concerning them also that are without That is by my Apostolic authority to strike even a Heathen with some divine plague if he be uncurably an Enemy and Blasphemer of the Gospel which I did to Elymas c. Why is this granted me but to cut off such as are past cure And do not you also within your Sphere judge those who are within But now those that are without which I thus judge and smite God judgeth and smites and by his vengeance gives his suffrage to my censure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore put away In like manner you also doing what lies in you may take away this man and other such wicked persons by that hand of God It cannot be past over without observing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the future Tense and it is not rashly to be rendred by another Tense We explain therefore the whole place by this Paraphrase It is given me by God to judge those also that are without and do not ye judge them that are within But those that are without whom I judge God himself judgeth and you also by the like judgment may take away this wicked person out of the midst of you The LXX in Deut. XVII 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt take away the wicked person from among you And elsewhere very frequently CHAP. VI. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go to Law before the unjust WE cannot here but first of all produce the words of Titus the Emperour thus discoursing to the seditious that were besieged in Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. First a a a a a a Joseph de bell lib. 6. cap. 34. we have granted you to dwell in your own Country and have set over you Kings of the same tribes with your selves Then we have preserved your Countries Laws and have permitted you not only to live by your selves but others also according to your will That the Jews had nor lived by their own Laws under the Roman Empire is clearer than to need demonstration And the Gemarists being witnessess Judgment in mony matters or in things pertaining to this life was not taken from them before the times of Simeon ben Jochai b b b b b b Hieros Sanhedr fol. 24. 2. Now I would have you tell me whether the same things were not allowed the Jews converted to Christianity Let us tak an Example in this Corinthian Church it consisted of Jews and Gentiles now converted The Jews while they believed not had in their Synagouges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bench of Three who judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning things pertaining to this and that by the permission of the Roman Empire Now they were translated into a Christian Synagogue or Congregation and with them Gentiles who believed Was that denyed them by the Romans in a Christian Congregation which was granted them in a Synagogue First There was no Persecution at all as yet raised against the Christians by the Romans when the Apostle wrote these things For not a few years passed before Nero brake forth into that wickedness Secondly The Romans little cared to distinguish between a Judaizing Synagogue of the Jews and a Christianizing Synagogue of the Jews And that of Gallio was as the business was indeed See ye to it I will be judge of no such matters Act. XVIII 15. It was free for them to judge of names and matters of their Law Therefore these Corinthians were worthy of reproof in whose power it was freely to exercise such judgments among themselves yet to the scandal of the Gospel and the Christian name betook themselves to Heathen Courts of justice VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know ye not that the Saints shall judge the World THIS place is wrested to a twofold opinion By the Fifth Monarchists into I know not what sense which I would rather you should ask them than expect from me By others into this opinion That the Saints in the last judgment shall sit together with Christ and shall approve his judgment And to this they bring those words of our Saviour Mat. XIX 28. Luke XXII 30. When the Son of man shall sit upon the throne of his Glory ye also shall sit upon twelve thrones c. I wonder the verses of so illustrious and notable a Subject as that is which we now handle and that which is now quoted are so much strained from their proper and genuine sense Let me speak it by the leave of the Learned Let us first weigh the words of our Saviour I. There is but small Logical arguing in this manner if those words were to be taken in that sense which they would have You shall sit upon twelve thrones judging the twelve Tribes of Israel Therefore all the Saints shall judg the world as Assessors with Christ in the last judgment Which harshness they thus smooth over That c c c c c c Primasius which he said to them he said to all those that shall imitate them d d d d d d Beza Here shall be some eminency of the Apostels above the rest of the Saints And so very many others II. But Judas was present when these words were uttered by our Saviour and was not he to be concluded within
but him that redeemed them with a price VERS XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the present necessity AND by and by vers 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The time is short it remaineth The Corinthians enquired of the Apostle by a letter in the case of marriage as it seems by his answer I. Concerning Marriages between a believer and an unbeliever whether they were to be continued or not continued II. Concerning the Marriages of Virgins or single persons But now how a scruple should arise to them in this latter is somewhat obscure Among the Jewish Christians a scruple might arise whether it were lawful for a single man to abstain from marriage because in that nation as we have observed they commanded matrimony by Law But if the question were whether it was lawful for a Virgin or a single man to contract Matrimony For the Apostle answereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast not sinned as though it were asked rather whether it were lawful to marry than whether it were lawful not to marry then you will scarcely conjecture whence it should arise but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the present necessity Our Apostle teacheth that some forbad marriage 1 Tim. IV. 3. But under what pretence Either under this that they babbled that marriage opposed the purity of the Gospel as Saturâ—ilus in Jereny or that they avoyded marriages for those calamities that hung over them They forbid marriage saith the Apostle and command to abstain h Lib. 1. c. 22. from meats Hear the Gemarists a little From i i i i i i â—â—â—◠〈◊〉 fol. 60. 7. the time that the second Temple was destroyed Pharisees Separatists were multiplyed in Israel who eat not flesh nor drunk wine To whom R. Josuah Why O my Sons do ye not eat flesh nor drink wine And they answered should we eat flesh of which we were wont to offer on the Altar and now it is perished And shall we drink wine of which we were wont to pour out upon the Altar and now it is ceased When a wicked Empire ruled over Israel and decreed rough things against them and made the Law and the precept cease from them and permitted them not to circumcise their children they said to R. Jesus It is fit that we resolve among our selves not to contract marriage nor beget Sons c. Behold men prepared and sworn almost to perpetual abstinence from marriage by reason of calamities From the like cause also I suspect some Christians might be in doubt in the times of the Apostles Our Saviour had foretold that those times should be very rough that went before the Destruction of Jerusalem Mat. XXIV And that not within the bounds of Judea only but that judgment should begin from the Temple of God every where 1 Pet. IV. 17. and a day of Temptation should come upon the whole world Revel III. 20. So that that prediction being known to the Churches and the times now inclining towards those calamities it is no wonder if concern and care about those straits invaded the Christians and deterred very many single persons from marriage CHAP. VIII VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know that we all have knowledg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledg of which the Apostle here speaks is the knowledge of the liberty of the Gospel but these words are spoken Ironically as if he had said It is concluded by all that they know sufficiently that Evangelic liberty and thereupon some run out into things which are not convenient That Knowledg puffeth up renders men bold neglects the consciences of others and he that in this sense seems to know something as yet knows nothing as he ought to know VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Idol is nothing in the world I Render it We know that there is no Idol in the World that is a representation of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Idol as the Lexicographers teach is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A likeness an Image a Sign a Character a Shadow Idols indeed are in the World made of wood stone gold silver c. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is No Idol there is no representation or figure of God and none can be The Apostle hitherto as I indeed think puts on the person of those who made no scruple in eating things offered to Idols as though he had said You say We know that there is no representation of God in the World and there is only one God c. Therefore those graven Images and those various Idols are mere figments of humane mistake and to offer Sacrifices to them is a mere invention of men there is nothing sacred nothing of Religion in them because there is no representation of God in them Shall we therefore who are under the liberty of the Gospel abstain from eating that flesh which the foolishness of men only hath separated from common use and offered to stocks and stones which have nothing of God in them but are created only by the same humane sottishness Ye say truth indeed but illy applied and all have not this knowledg Or if you render it An Idol is nothing in the world it comes to the same sense VERS X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sitting at meat in the Idol Temple COmpare those passages of the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Sanhedr fol. 61. 2. He that adores an Idol out of love or fear Rabba saith he is free Abai saith he is guilty Abai saith he is guilty because he worships it Rabba saith he is free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he take it for God he iâ— so he is guilty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if he doth not he is not And a little after If he supposeth the Idol Temple to be the Synagogue and adore an Idol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold his heart is towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if he see a statue and adore it if he take it for God he is guilty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as doing presumpâ—uously But if he takes it not for God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is nothing at all The Gloss there is Behold his heart is towards God although he know that that house is an Idol Temple and he adores God in it it is no crime c. If he see a statue such as they are wont to set up for the picture of the King and adore it not under the Notion of an Idol but in honour of the King it is nothing Hieronymus à sancta Fide cites this Talmudic passage in these words b b b b b b Lib. 2. Contr. Judaeos cap. 2. They say in the book Sanhedrin If any worship an Idol out of love or fear he is free and R. Solomon glosseth thus By love is understood that if any Master should ask his Servant that out of love to him he would adore him By fear that if any Master should threaten
be Converted the Spirit of Grace reveals these to him in feeling and experience And further Revelation as to the understanding of Scripture there is not the least ground-work in Scripture whereupon to expect it III. When God had committed the New Testament to writing he had revealed all that he would reveal to men on Earth of his will and way of Salvation The words in Joh. XVI 13. are appropriate to the Apostles None ever were or will be whom God led into all Truth save the Apostles He leads indeed every Saint he hath into all Truth needful for him but the Apostles into all Truth needful both for themselves and the whole Church Because God by them was to give the rule of Faith and Manners to all the Church Now when all the Truth that God would reveal was revealed and compact in the New Testament as all Light in the body of the Sun must we still look for further Revelation to explain this Revealing It was foretold that the Light that God would exhibit under the Gospel should be as the Light of the Sun sevenfold and must we look for another Sun of Revelation to give Light to this Sun The New Testament revealed the Old and must we look for Revelations to reveal the New And so we may look in infinitum IV. The main difficulty of the New Testament requires study to unfold it rather than Revelation The Old Testament needed further Revelation to unfold it and further was promised And accordingly the New Testament was a further Revelation that did unfold it For the great difficulty of the Old Testament was in the Sence the Language every Child could understand for it was their Mother-tongue But when they could understand what the words meant they could not understand what the Sence meant nor was it possible to find it out in abundance of places without further Revelation But the main difficulty of the New Testament is in the Languages unlock that clearly and the Sence ariseth easie The Old Testaments difficulty was in the Kernel the New in the Shell For besides that Greek the Original is not the Native Tongue now of any part of the World there is such intermixture of Septuagint Greek Hebrew Idioms Talmudichal Phrases and Allusions to the Jews Opinions and Customs that the greatest difficulty is to explain the Language that done the Sence is plain Now certainly it is more likely to obtain understanding of Languages by Study than to attain it by Revelation unless any one will yet expect that miraculous gift of Tongues which I suppose there is none will make himself so ridiculous as to say they expect But this only by the way In the Text as there are two Verses so are there two distinct things observable In the former a Festival mentioned in the latter Christs presence there intimated and either of them illustrated by three circumstances I. The Festival 1. By its Name It was the Feast of Dedication 2. By the Place It was at Jerusalem 3. By the Time It was Winter II. Christs presence there 1. By the place where he was In the Temple 2. The particular place in the Temple Solomons porch 3. His posture there He was walking He was at the Feast at Jerusalem though it were Winter and he walked in the Temple belike to get him heat because it was Winter The Feast of Dedication as the Authors before mentioned do inform us was instituted upon this occasion Antiochus Epiphanes one of the Kings of Syria one of the Horns of the fourth Monarchy Dan. VII 24. having the Nation of the Jews under his Power and Tyranny raised against them and their Religion a very sad Persecution He forbad them to Circumcise their Children he restrained the exercise of their Religion burnt the Books of the Law set up idolatry defiled the Temple set up an Idolatrous Altar upon the very Altar of the Lord in the Court of the Temple And all this for a Time two Times and half a Time as Daniel styles it Dan. VII 25. or three years and an half The Jews had never felt such misery of that nature before and Daniel in his twelfth Chapter foretelling of that a long time before it came saith That it should be such a time of trouble as had never been since they were a Nation At last Judas Maccabaeus prevails against his Power and Tyranny shakes off that Yoak restores the People and Religion destroies his Idolatry purges the Temple pulls down his Idol-Altar that he had erected there yea also the Altar of the Lord which it had stood upon and defiled reareth up a new Altar and on the 25th day of the month Cisleu which was the ninth month or their November dedicates the Altar and sets the Publick Service of the Temple afoot again And thereupon he and the generation ordained that day and seven days forward for the Feast of Dedication to be kept annually throughout all succeeding Generations as may be read at large in 1 Macc. IV. and in the Authors beside that I named I might Observe from hence How joyful a thing it is and how joyful and perpetual a Memorial it ought to carry when decayed Religion is restored to a Nation Oh! that England might see that day and come to such a Feast of Dedication But I desire to fix upon the latter Verse of the Text and to observe Christs presence at that Feast which is the more remarkable and strange because there were three things that might not only have warranted his absence thence but even perswaded and urged it according to the three circumstances we observed in the former verse the Feast it self the Time and the Place I. The Time It was Winter An ill time to travail and Jerusalem was a very long journey from Capernaum the place of Christs habitation And the Evangelist seems to have added this circumstance the rather that we might look upon his presence there as the more remarkable II. It is said that Christ was at this Feast at Jerusalem whereas he might have kept it in his own Town For although indeed the three Festivals that God had appointed by Moses Passover Pentecost and of Tabernacles required mens personal appearance at Jerusalem yet the two Feastâ— that were ordained afterwards Purim and Dedication as the Jews Records tell us might be kept at their own homes III. And that which was the main thing indeed this Feast was not ordained either by the immediate appointment of God as those three were to Moses nor was there then any Prophet in those times that by Divine Warrant could authorize its institution but it was only of a Civil and Ecclesiastical Sanction appointed by the Higher Powers in that Generation As our fift of November is indeed of Religious observation and yet but only of Humane Institution These reasons might have kept Christ from going up to Jerusalem at this Feast and yet you see that he is there From whence I Observe and on which I shall
2. Do ye not know that the Saints shall judge the World i. e. know ye not that there shall be a Christian Magistracy that Christians shall be Kings and Magistrates to rule and judge the World And the very same sense speaketh Dan. VII 18. 26 27. from whence both my Text and that passage of Paul are taken know ye not saith he that the Saints shall judge the World How should they know it Why Plainly enough out of that place in Daniel where in vers 18. it is foretold That the Saints of the most High should take the Kingdom and possess the Kingdom for ever and ever And in vers 26 27. The Judgment shall sit as in the Text and the Kingdom and Dominion and the greatness of the Kingdom under the whole Heaven should be given to the people of the Saints of the most High Two considerations will put the matter out of all question I. That the word Saints means not strictly nor really Sanctified in opposition to men not really sanctified but it means Christians in general in opposition to Heathens And so the Apostle himself clears it in the verse before that I cited Dare any of you go to Law before the unjust and not before the Saints What is meant by the unjust there Heathens or Infidels as he calls them vers 6. And then what is meant by Saints But Christians in opposition to Heathens II. Observe the tenor of the contents in Daniel and that will illustrate the sense of these verses that I produced He speaks before of the four Heathen Monarchies the Babylonian Mede-Persian Grecian and Syrogrecian that had had the Kingdom and Dominion and Rule in the World and had tyrannized in the World especially against the Church that was then being but at last they should be destroyed and upon their being destroyed Christ should come and set up his Kingdom through the World and then the Kingdom and Rule and Dominion in the World should be put into the hands of Saints or Christians and they should Rule and Judge in the World as those Heathen Monarchies had done all the time before And thus you have the words unfolded to you and I hope according to the meaning of the Holy Ghost And now my Lords and Gentlemen you may see your own picture in the glass of the Text for you are of the number of those of whom it speaketh In it you may see your selves Imbenched Commissioned and your work put into your hands In the first clause The institution of the Function the ordaining of Magistracy and Judicature I saw Thrones set In the second The Commissionating of Christians unto that Office and Function They sat upon them In the last The end of this Office and the employment they are set upon in it Judgment was given unto them Thrones set by whom By him that had been the great agent in the verse before Christ that had bound the Devil and chained him up They sat upon them Who They that are the persons mentioned in the verse before Men of the Nations undeceived from the delusions of Satan and brought into the truth of the Gospel Judgment was given them for what end For Judgment sake that they might execute judgment and righteousness among the Nations And so I have my words fairly cut out before me and the matter and the method of the Text calls upon me to speak unto these three things I. Of the institution of Magistrates as an ordinance of Christ. II. Of Christian Magistracy as a Gospel mercy III. The great work the all in all of Magistracy The execution of Judgment I. Of all the offices of Christ he executed only one of them peculiarly and reservedly himself without the communicating of any acting in it to any other but as to the execution of the other two he partly acteth himself and partly importeth some acting therein by deputation to others His Priestly office that that most concerned and had the greatest stroke in mans redemption he executed intirely himself and no other had share no other could have share in the executing of that with him None could be capable of offering any of his all-sufficient Sacrifice with him none could be capable of offering the incense of mediation with him But in his Kingly and Prophetick offices he acteth himself and he deputeth others to act for him As the great Prophet he teacheth his Church himself by giving of the Scriptures and instructing his holy ones by his Spirit yet withal hath he deputed Ministers to be her Teachers And as the great King of the Church and of all the World he ruleth in both himself in the hearts of his people by his Word and Spirit and amongst his enemies with a rod of Iron yet withal hath he deputed Kings Judges and Magistrates to be Rulers for him These two great Ordinances you have couched in this very place In the verse before the Text Christ chaineth up the Devil that he should no more deceive poor men as he had done before And how did he this By the Ministry of the Word and Preaching of the Gospel And in the words of the Text he setteth up Thrones and sets men upon them for what To execute Magistracy and to administer Judgment And so likewise are they closely hinted in that place of the Apostle that I cited I Cor. VI. Know ye not that the Saints shall iudge the World or Christians be Magistrates and in the next verse following know ye not that we shall judge Angels or we Apostles and Ministers judge Devils and overthrow their Idols Oracles Miracles and Delusions by the Ministry of the Gospel And so if I should take Pastors and Teachers Ephes. IV. 11. for Magistrates and Ministers I believe there were no soloecisme in the thing and I am sure the Jews called their chiefest Magistrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastores in their common speech And if the Apostle may be shewed there to speak in their vulgar dialect as he doth indeed all along his Epistles it would save a controversie and question that is raised upon that place These two Functions are the two standing Pillars and Ordinances the Jachin and Boaz that our great Solomon hath set up in his Temple to stand with the Temple while it standeth These are two choice strainings and distillings of the precious ointment that was poured on the head of our great Aaron that runs down upon the skirts of his clothing Yours my Lords and Gentlemen is a beam of that lustre that shineth in the Royal Crown of Christs Kingly office It is a coin stamped with the Image and superscription of the great Cesar of Heaven and Earth sitting in his Empire and Dominion over all I remember a Phrase of Pliny in his Epistles speaking of a vertuous and gallant daughter that imitated to the life the vertues and gallantry of a noble Father Filia patreni exscripserat the daughter had copied out her father to the life Magistracy is a daughter of
otherwise where had their expectation been The verses immediately before speak nothing but devastation and ruine of Heaven and Earth and if there had been nothing beyond that to be looked after their hopes and expectancy had been ruined also but we says our Apostle look for new Heavens and a new Earth But of what nature they is all the question I doubt some men construe these words of the Apostle as far distant from his sense almost as the Earth is distant from the Heavens whilst they conceive from hence that after the dissolution of all things yet there shall be a renewing of Heaven and Earth and they shall be as before as to their substance and form only their quality changed To this they apply Rom. VIII 19 20. For the earnest expectation of the creature waiteth for the manifestation of the Sons of God c. They would make our Apostle say Sibboleth whether he will or no whereas he speaks Shibboleth plain enough to a far differing sense For the discovery of his meaning have patience a little whilst I make this observation clear unto you which may be useful to you in reading several places of Scripture That the ruine and destruction of Jerusalem and the Jewish commonwealth and oeconomy is set forth in Scripture in such expressions as if it were the destruction and dissolution of the whole world Moses beginneth this stile in Deut. XXXII 22. where he is speaking of that vengeance For a fire is kindled in mine anger and it shall burn to the lowest hell and it shall consume the earth with her increase and set on fire the foundations of the mountains Would you not think that the dissolution of all things were in mention Look upon the context and you find it to mean no other than the destruction of that Nation Jeremy yet higher Chap. IV. 23. I beheld the earth and â—o it was without form and void and the heavens and they had no light You would think all the world were returning there to her old chaos again Add yet further I beheld the mountains and lo they trembled and all the hills moved lightly I beheld and lo there was no man and all the birds of the heavens were fled You would think that the whole universe were dissolving but look but in the 27 vers and it speaks no other than the dissolution of that people For thus hath the Lord said The whole land shall be desolate Our Saviour yet higher Matth. XXIV 29. The sun shall be darkned and the moon shall not give her light and the stars shall fall from heaven and the powers of the heavens shall be shaken And then shall appear the sign of the Son of man c. who would not conclude that these expressions mean no other thing in the world than the last dissolution of the World and Christs coming to Judgment yet look well upon the context and it speaketh plainly that the meaning is only of the dissolving of the Jews City and State and Christ speaks it out most plainly at vers 34. where he afferts that that present generation should not pass till all those things were fulfilled The beloved Disciple follows his Masters stile upon the very same subject in the sixth of his Revelation where after he had described the means of the destruction of this wretched people under the opening of certain seals by Sword Famine and Plague he comes at last in vers 12 13 14. to speak their final dissolution it self in the very like terms The Sun became black as sackcloth of hair and the Moon became as blood And the Stars of Heaven fell unto the Earth and the Heavens departed as a scroll that is rolled together and every mountain and Island were removed out of their places One would think the final dissolution of all the world were spoken of but look in the 16th verse and you find the very same words that our Saviour applies to the destruction of that people Luke XXIII 30. They said unto the mountains fall on us and hide us c. Our Apostle Peters meaning is no other in the expression before my Text where when he speaks of the Heavens being dissolved by fire the Earth and the works therein burnt up and the elements melting with fervent heat he intends no other thing then the dissolving of their Church and oeconomy by firy vengance the consumption of their State by the flame of Gods indignation and the ruine of their elements of Religion by Gods fury Not the Elements in Aristotles sense of Fire Air Earth and Water but the Elements in his brother Pauls sense whom he mentions presently after my Text the carnal and beggerly Elements of their Mosaick rites and traditionary institutions By this time you plainly see in what sense The new Heavens and the new Earth is to be taken in the Text but for the fuller and clearer understanding of these things still give me yet a little further patience to shew you that as the destruction of that old World of the Jewish people and oeconomy is uttered by such expressions as if it were the destruction of the whole universe so the times going near before and concurrents going along with that destruction are phrased by expressions also sutable And this I shall observe to you in four heads I. There is much mention of the last days in Scripture which in most places is not to be understood of the last days of the World as some take them and so mistake but of the last days of Jerusalem and the Jewish State And indeed the greatest mercies that were promised to that people were promised to occur in those last days as Esa. II. 2. Hos. III. 5. Joâ—l II. 28. as he is cited by this our Apostle Act. II. 17. these things are not to be allotted to the last days of the World but to the last days of that City as Peters very allegation out of Joel makes it plain if there were no more proof Now saith he is fulfilled that which was spoken by the Prophet Joel In the last days I will pour out c. These are the last days there intended and now the thing hath received its accomplishment For how improper is it to construe him in such a sense as some do This is that which Joel foretold should come to pass in the last days of the world two or three thousand years hence And so on the contrary the worst of men and times are foretold to be in those last days of Jerusalem because they did not improve those mercies I Tim. IV. 4. and II Tim. III. 1. and our Apostle in the third verse of this Chapter let the Apostle John explain all I Joh. II. 18. Little children it is the last time and as ye have heard that antichrist shall come even now are there many antichrists whereby we know that it is the last time II. In such a sense are such Phrases as these to be understood I Cor. X. 11. Upon
best because each thought his course and faculty best Some thought best to spend the time in singing Psalms others thought the time better spent in delivering some doctrine others in speaking with strange Tongues c. 2. Or indeed rather in both these practises they Judaized As in Chap. XI they followed the customs and opinions of the Jews in praying vailed in wearing long hair and in their misconstruction of the Holy Sacrament so they did here both in speaking in a strange Tongue and in thus crowding to prophesie together The Jews read the Scriptures in the Hebrew Tongue and although it were unknown yet they would so read it and have an Interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Doctor in his School whispered in the Hebrew If you conceive the strange Tongue here used by them to be Hebrew as there is the most reason to do so being a Church that Judaized in many other things and consisting in a great measure of Jews I need say no more to shew they Judaized in this So for many of the publick Ministers in their Synagogues to speak together to read interpret together their own records do so far assert it that they set the number how many together in each and in some allow good store In like manner you see in the Text how they thus crowded many speaking together confusedly in five distinct administrations One hath a Psalm others a Doctrine others a Tongue others a Revelation and some an Interpretation And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one means not that every one had all these but every one their something of these So every one must signifie if you read 1 Cor. I 12. Every one of you saith I am of Paul and I of Apollos and I of Cephas i. e. some for one and some for another not each one for all And thus the second question is answered And now to proceed in the Explanation of the Text. The extraordinary gifts of the the Spirit are comprized under two heads in Scripture Tongues and Prophesie XIX Act. 6. The Holy Ghost came upon them and they spake with Tongues and prophesied And vers 1 2 3 c. of this Chap. Desire spiritual gifts but rather that ye may prophesie For he that speaketh in an unknown Tongue speaketh not unto men but unto God c. But he that prophesieth speaketh unto men to edification and exhortation and comfort Where you see the Spiritual gifts in the first verse are divided into Tongues and Prophesie Now all these five are thus reduced to these two I. Speaking with Tongues That which is meant by it is couched under those two words Hath a Tongue hath an Interpretation That is Either to speak with strange Tongues himself or to Interpret them that do II. Prophesying What is comprized under that is explained by those three words Hath a Psalm hath a Doctrine hath a Revelation 1. The word Prophesying is taken for singing and praysing So 1 Sam. X. 5. Thou shalt meet a company of Prophets coming down from the high place with a Psaltery and a Tabret and a Pipe and a Harp before them and they shall prophesie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. They shall praise him And Chap. XIX 24 25. And the Spirit of God was upon him also and he went on and prophesied until he came to Naioth in Rama 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he went on and praised And he stript off his cloths i. e. his royal robes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and praised 2. Prophesying means preaching declaring to the people the Doctrine of the Gospel So here hath a Doctrine The Apostles by the Imposition of hands ordained Ministers and gave them Spiritual abilities to prophesie or preach and unfold the Doctrine of Christ and Salvation So the Chaldee most commonly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scholar one learned and able and that taught the people So even that in 1 Sam. XIX ult Is Saul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Scholars or Ministers It is usually said of these extraordinary gifts that they are Tongues and Prophesie but see Act. X. 46. They heard them speak with Tongues and magnifie God This magnifying God is to the same sense with prophesying For they magnified God these two ways viz Singing or praysing and preaching the glorious things of the Gospel 3. Prophesying means speaking some heavenly Revelation So here hath a Revelation and thus the word Prophesie is taken in its proper sense as some had in those times either a Revelation of something to come for a warning to the Church as Agabus Act. XI 28. who signified by the Spirit that there should be a great dearth throughout all the World which came to pass in the days of Claudius Caesar. And he is called a Prophet in 27. vers And you meet with him again in XXI Chap. 10. Or the Revelation was of something that God would have his Church to do as in Act. XIII 2. As they ministred unto the Lord and fasted the Holy Ghost said separate me Barnabas and Saul for the work whereunto I have called them Hence we may understand that in vers 29. Let the Prophets speak two or three That is one to sing prayse and one or two to preach But vers 30. If any have a Revelation let the first that had the Psalm give place and let him rather be heard as remembring that God might intend some special admonition to the Church by so special a Declaration To discourse of all these five would take five times as much time as is allotted me I shall therefore only meddle with the first at present Hath a Psalm and speak something concerning that great and heavenly work of singing of Psalms in Christian Congregations And that the rather because it hath been spoken against in the cross times that have gone over our heads wherein all Religion has been brought into dispute Although it is a question whether these Psalms mentioned in the Text were of their own dictating or penned by others the former whereof seems more probable yet the very mode and work of their singing Psalms shews that it was a practise in the Christian Church from its very beginning Nay though this place speak it not clear yet others do That it was the practise to sing Davids Psalms in the publick Congregation the whole Congregation together You know what arguments are brought against this our practise 1. That the Congregation is not holy enough to joyn with in the performance of this Duty the very same argument which some urge against the reception of the holy Sacrament 2. That they being set forms are too narrow to express our particular wants and thanksgivings 3. That every one doth not understand and we should sing with understanding vers 15. Therefore I shall take up this Discourse the rather to shew that singing of Davids Psalms is a Duty incumbent upon Christians For the clearing of this I shall First speak something
proved both by the order of Ezekiels prophesie especially comparing that prophesie with the book of Daniel and by the story of that Kingdom and that King himself In all that large Prophesie I take up but vers 17. of Chap. XXXVIII Art thou he of whom I have spoken in old time by my servants the Prophets of Israel which prophesied in those days many years that I would bring thee against them His meaning is No thou art not he My Prophets prophesie of the King of Assyria and the King of Babylon that these should come up against them to avenge my quarrel upon them and to be my scourge to punish them for their iniquities But thou art an upstart risen of thy self not to do my work but to work against me and against mine ordinances Read Dan. VII 25. that speaks of this cursed King He shall speak great words against the most High and shall wear out the Saints of the most High and think to change times and laws and they shall be given into his hands for a time c. And of the same Wretch and the same actions speaks he Chap. XII 11. He took away the daily sacrifice and set up the abomination that maketh desolate Upon which he that readeth 1 Maccab. I. will find a large comment that he enjoyned upon pain of death the Jews to take up the manner of the Heathen not to circumcise their Children not to use the Law that he caused abominable things to be offered on the Altar Idols and Groves to be set and in a word not to use their own Religion upon pain of death The like may be read of him in Josephus and other Authors and that not only he but other Kings of the same Kingdom bore the same enmity and exercised the same persecution against the Jews and their Religion This is that Gog and Land of Magog that Ezekiel speaks of so bitter and grievous enemies unto Israel To him our Apocalyptick alludes in this place and speaking of a Kingdom and party of the like temper and that imitated him in enmity and persecuting the true Religion he useth the very same name and meaneth that Satan should deceive men into a false Religion that they should hate and persecute the true as Gog and Magog the Syro-Grecians and Antiochus had once done And be it Pope that he intends or be it Turk or both I do not dispute but by the currant of the discourse along the whole Chapter to me the Papacy is plainly meant more especially and how properly it belongs to Rome sad experience hath so copiously evidenced that I need not to insist on any parallel About the fortieth year of Christ the Gospel was brought among the Gentiles then Satan began to be bound and imprisoned that he should not deceive the Heathen as he had done Count a thousand years thence and look what times were in the World about the year of Christ MXL and methinks I see the World turned purely Heathen again for blindness and superstition and Idolatry that Satan was then plainly let loose and the Nations as much deceived then as they were under Heathenism before Christs coming One thing by the way may not be passed unobserved That in one sense he was loose when he was bound and did a World of mischief one way when he was tied up from doing mischief another Within those thousand years from the first going forth of the Gospel among the Gentiles counted thence forward you find as bitter persecution of the Gospel as bloody murthering of the Saints of God as ever was in the World till he was loosed again and Popery fell to that trade a fresh Within the thousand years that Satan is said to be imprisoned were those Ten bloody Persecutions that Ecclesiastical History speaks of in which so many hundred thousand precious Christians were horridly and barbarously murthered for the profession of the truth And is not the hand of Joab in all this Had not Satan a hand in all that butchery No he was imprisoned But can such mischief be wrought and Satan not there All that persecution and cruelty and murther committed and the great Murtherer from the beginning not there By which very thing you may observe that there is a great deal more danger in Satans deceiving than in his persecuting for his persecuting is not here mentioned while he is said to be tied up from deceiving Upon the whole thus unfolded we may Observe these three things I. That Satans great work and business that he follows is to deceive II. That it is his great Masterpiece to deceive in matter of Religion III. That it is his ultimate refuge to raise persecution when he cannot deceive How all these arise out of the Text I suppose none but may easily observe His work before his imprisonment was to deceive the Nations and he sets to the same again when loosed from imprisonment His deceiving of the Nations was by cheating them into false principles and practises of Religion Heathenism before and Papacy after And when he cannot deceive the camp of the Saints and the beloved City he hath his Gog and Magog his army as the sand of the Sea to sight against Need I to spend much proofs to shew that it is Satans trade and work and business that he follows to deceive It was the first thing he did after he was Satan the Serpent deceived me saith Eve and I did eat and he hath been doing the same ever since and will be ever doing whilest he is He is a Lyer and the Father of Lies Joh. VIII 44. And that very name and profession of his speaks cheating and deceit There was a lying Spirit in the mouth of Ahabs prophets to cheat both him and them and there is a lying Spirit in the heart of thousands and thousands to deceive and ruine them I fear lest Satan have beguiled you as he beguiled Eve saith the Apostle to some that were a thousand fold better than some thousands in the World How abundant proof of this that it is Satans work to deceive might be fetched from Scripture how abundant from experience But what testimony would be given of this in Hell If it were asked there Do you think that Satan is a Deceiver Oh! what a howl would be given up of the attestation of this felt by woful and miserable experience Oh! he hath deceived and cheated us all hither he hath led us like the Syrians blindfold into Samaria into the midst of their enemies so us into this misery merely with his cousening and we never dreamed of any such thing He made me believe says one and to say in my heart that there was no God and now I feel there is an angry one with a witness He cheated me say others to think the threatnings and curses of the Word of God were but Bugbears to fright men but now we feel them heavier than Rocks and Mountains He cousened us to believe that the pleasures of
buried And in Hell he lift up his Eyes being in torment c. Both suddainly disposed of the one to Heaven the other to Hell So we may take example from the two Thieves on the Cross the good Thief went presently to Paradise and the bad to his place and both these to Hades the word in the Creed Christ commends his Soul into his Fathers hands and it went into the hands of God What to do For God to dispose of it And how think you God would dispose of the Soul of Christ The Schools question whether Christ merited Salvation pro se for himself because the reason of the question is whether he set himself to merit pro se Did he or did he not the Soul of Christ after so holy a life and death could not but go to Salvation For what had the Soul of Christ now to do more towards mans Salvation and what could be done more towards its own Now having done all this what had the Soul of Christ to do more but to go to its rest till it be put again into its Body for the raising of that As the Scripture tells us holy Souls go to rest till at the last day they must meet their Bodies and then both shall rest together This passage of our Saviours Soul to Heaven upon his death is called his going to Hades the World of Souls and the place of holy Souls a place invisible to mortal Eyes which though it seems harshly expressed He descended into Hell yet must be interpreted from the Greek expression in this sense And the Phrase in the Greek teacheth that the Soul sleepeth not with the Body stayeth not here on Earth where the Body doth but hath a life when the Body is dead and goeth into another World to have a living or dying life Christs Soul to be separate but thirty six hours and yet it doth not stay and sleep with the Body but takes wing and flies into another World The Sadducee that thought the Soul died with the Body little considered what the nature of the Soul was Christian dost thou consider it Dost thou know what it is No I cannot see it But I may say as it is Rom. I. 20. The invisible things of God are clearly seen being understood by the things that are made So the invisible things of the Soul i. e. its spiritualness and immortality may be seen by the things it acts Prov. XX. 27. The Spirit of a man is the candle of the Lord. It s the Lords candle like that in the Tabernacle that never went out but was drest Morning and Evening and kept burning continually It is the Lords candle Searching all the inward parts of the Belly that is able to acquaint man with himself with his conscience his thoughts affections A candle that searcheth the things of nature looketh into the things of God Compare this Spirit with the Spirit of a Beast a Swine an Ox the acting of the Soul of Man in Wisdom Learning Contrivance with the acting of a Brute and then guess what is the nature of the Soul And if it be so active in the Body when fettred in flesh what think you it will be when loosed out And that it will be one day and go into another World not to be at its own liberty there but it goes to God to dispose of it and so he doth to Heaven or Hell Go away then with this meditation in thy bosom and keep it there My Soul must certainly one day go into the hands of God to receive her due reward FINIS A Chorographical Table OF THE Several Places contained and described in the Two Volumes of Dr. LIGHTFOOTS Works By Iohn Williams THe Jewish Writers divide the World into the Land of Israel and without the Land Vol. II. Pag. 1. The Land of Israel first called the Land of the Hebrews then Canaan and Palestine c. may be considered as to its length and breadth v. II. p. 327. The length of it is said in Scripture to be from Dan to Beersheba and from the entring in of Hamath North to the Sea of the Plain or Dead Sea South v. I. p. 90. v. II. p. 44 The Jews do reckon it from the Mountains of Amana or the upper Tarnegola which is at the neck of Anti-Libanus to the River of Egypt v. II. p. 3 62 517 Others do measure it by the Coast and if Phaenicia be included then from Sidon to Rhinocorura or the River of Egypt is 232 miles according to Antoninus But if Phaenicia be excluded then from the South bounds of that to Rhinocorura are 189 miles according to Pliny v. II. p. 10 322 The breadth of the Land within Jordan is not always the same since the Seas bounding on all sides here the Mediterranean there those of Sodom Genesaret and Samochonitis with the River Jordan cannot but make the space very unequal by their various Windings But if we take the measure of it from the Bay of Gaza to the Shoar of the Dead Sea it is upward of 50 miles and if we extend it also beyond Jordan then from Gaza to Pâ—tra the Metropolis of Moab is 110 miles as may be computed from Ptolomy and Pliny v. II. p. 320 321 The Jews do say That the Land of Israel contained a Square of Four hundred Parsae a Parsa is four miles which make 1600 miles v. II. p. 318 And they have a Tradition and not amiss that the utmost Bounds of the Land of Israel including the Land beyond Jordan was within three days Journey of Jerusalem v. II. p. 319. Sometimes the Land of Israel is bounded with Euphrates East as indeed the Holy Scriptures do and contiguous with Mesopotamia the River only between v. II. p. 365 The several Divisions of the Land It was anciently divided according to the People and Nations that inhabited it viz. the Canaanites Perizzites c. Vol. II. p. 202 328 When first possess'd by the Children of Israel it was parted among the twelve Tribes and upon the Division of the ten Tribes they were known by the two Names of Judab and Israel But after their return from Babylon it was divided by the Jews into Judea Galilee and the Land beyond Jordan or Peraea excluding Samaria To which if we add Idumea then was Palestine divided into five Countries viz. Idumea Judea Samaria Galilee and the Country beyond Jordan Vol. I. Pag. 282 â—64 Vol. II. Pag. 4 61. There was also an Imperial Division of it viz. 1. Into Palestine more especially so called the Head of which was Caesarea 2. Palestine the second the Head of which was Jerusalem And 3. Palestine called Salutaris or the Healthful which its likely was the same with Idumea the less the Head of which may be supposed to be Gaza Asâ—alon or Elâ—utheropolis v. II. p. 293. A. ABel Abila are one and the same the Hebrew Abel being according to the Greek Termination Abila or Abella There were many places of that name Vol. II.
story was a cubit wider than the middle and the middle a cubit wider than the lowest and yet the outmost wall of them was even and straight and jutted not over at one story or other any whit at all But the reason of this different breadth of the Stories was this the wall of the Temple for five cubits from the ground upward was thicker by a cubit than it was from thence above At the height therefore of those five cubits there was a bench of the wall of a cubit breadth left outerly round about the House on which they laid one end of the beams and timber which was the roof of the lowest rooms or the floor of the second Story And then again for five cubits above that the wall was thicker by a cubit than it was above and at the height of those five cubits there was such another bench left again and on that they laid the beams for the roof of the second story which was the floor of the third And so likewise for five cubits above that the wall was yet thicker by a cubit than it was above and there the like bench was left again and there were laid the beams of the roof of the third Story and of the whole building And this is the meaning of that verse 1 King VI. 6. The neathermost Chamber was five cubits broad the middlemost six cubits broad and the third was seven cubits broad for he made abating to the House on the outside round about that the beams should not have hold of the very walls of the House And thus did these Chambers take up half the height of the House being as the lower Leads of our Churches to the higher the use of the Chambers we shall observe hereafter Now above these Chambers in the wall of the Temple and in the outer wall of these Chambers themselves there were Windows to let in light which the Text saith were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open and shut or broad and narrow which f f f Chald. par in 1 Kings VI. 4. the Chaldee Paraphrast and g g g Vid. Nobil in LXX in loc Theodoret have well interpreted wide within and narrow without namely narrow without to receive the light and wide within to disperse and dilate it Though there h h h Vid. R. Sol. Kimch in loc be some Jews that construe it the clean contrary way viz. broad without and narrow within different from all other Windows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God say they had no need of such light The people that returned out of Captivity were i i i Joh. II. 20. forty and six years in building their Temple before they could compleat it and bring it to perfection and yet when all was done it proved so far inferiour in beauty and stateliness to that of Solomons as that to those that had seen both k k k Hag. II. 3. it was as nothing the dimensions made not the difference for it was two ways as large again as his even as his was every way as large again as Moses Tabernacle but this wanted that sumptuousness and bravery of building that his had And it wanted those five things which were the glory and excellency of the former namely l l l R. Sol. in Hag. I. 18. The Ark Urim and Thummim Fire from Heaven The Cloud of glory upon the Mercy seat and The Spirit of Prophesie The m m m Ezr. III. 10. weeping therefore of those persons that had seen the former House at the laying of the foundation of this was not as if they saw any lessening of the House in comparison of the former in compass and measure for the foundations promised a larger but it was upon remembring the glory of the former both in its magnificence and in these five excellencies and to think of the burning of that and it was also in comparing their present servile and poor condition with the liberty state and gallantry of the Nation when the other stood Their measures were prescribed by Cyrus not because he would curb the building but inlarge it for whereas Solomons Temple was but thirty cubits broad Chambers and all he gave liberty of sixty cubits bredth and whereas Solomons was but thirty cubts high all the body of the House he doubled the measure to sixty And therefore those words of Josephus are cautelously to be understood when he saith That n n n Ioseph Antiq. lib. 8. c. 2. they brought up the roof of Solomons Fabrick of white stone the height sixty cubits the length as much and the breadth twenty In which account of the height of it he differs both from Scripture and from all other of his own Nation and by what measures or counters he reckons it is hard to understand And so it is also to construe that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I English thus And by this there was another piece raised of equal measures so that the whole height of the Temple was an hundred and twenty cubits By which piece I conceive he means the Porch and his own words clear it but how to apprehend that it was of equal measure with what he had spoken of before I acknowledge I do not understand And whereas he saith That the whole height of the Temple was an hundred and twenty cubits his own context shews that he cannot mean that it was so high throughout but it is to be construed of the Porch of which he is speaking namely that the Temple in some part of it rose to an hundred and twenty cubits high And so are those words of Herod to be understood in the Oration that he made to the people when he tells them of his resolution to build the Temple o o o Id. ib. lib. 15 cap. 14. Our Fathers saith he built the Temple to the great God after their coming up again from Babylon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it wanted as to the greatness of it sixty cubits in height for so much did the former Temple which Solomon had built exceed it Which is not to be understood of the whole house but of the Porch only for the Children of the Captivity either built no Porch at all and then their Temple was a perfect Cube length and height and breadth exactly equal or if they did yet did not the height of it exceed the rest of the house as Solomons did but only equal it the whole being sixty cubits high all alike according to the dimensions that Cyrus had prescribed Now in his Patent for the building of the Temple there are these words which are of no small difficulty to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezr. VI. 4. Josephus renders this passage thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p p p Ioseph Antiq. lib. 11. c. 1. 4. Three houses of hewen stone and one house of wood within By the three houses seeming to mean the three parts of the Temple
became our Redeemer as in the beginning of time he had been our Maker Compare this with ver 14. Ver. 1. Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning was the word The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was with God Dwelt among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The word was God Was made flesh and we beheld c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the word There is no great necessity for us to make any very curious enquiry whence our Evangelist should borrow this title when in the History of the Creation we find it so often repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God said It is observ'd almost by all that have of late undertaken a Commentary upon this Evangelist that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Lord doth very frequently occur amongst the Targumists which may something enlighten the matter now before us a a a a a a Exod. XIX 17. And Moses brought the people out of the Camp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet the word of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word of the Lord accepted the face of Job b b b b b b Job XLII 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word of the Lord shall laugh them to scorn c c c c c c Psal. II. 4. They believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of his word d d d d d d Psal. CVI. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And my word spared them e e e e e e Ezek. XX. 57. To add no more Gen. XXVI 3. Instead of I will be with thee the Targum hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my word shall be thine help So Gen. XXXIX 2. And the Lord was with Joseph Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word of the Lord was Joseph's helper And so all along that kind of phrase is most familiar amongst them Though this must be also confest that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signifie nothing else but I Thou He and is frequently apply'd to men too So Job VII 8. Thine eyes are upon me Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again Job XXVII 3. My breath is in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targ. II Chron. XVI 3. There is a league between me and thee Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. XXIII 16. He made a Covenant between him and between all the people and between the King Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I observe that in Zach. VII 12. the Targumist renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his word if at least that may in strictness be so render'd for by what hath been newly alledg'd it seems that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be translated the Lord by himself or the Lord himself I observe further that the Greek Interpreters having mistaken the vowels of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Habbak III. 2. have render'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before his face shall go a word when it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the meaning of the Prophet there is before his face went the Pestilence VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him was life THE Evangelist proceeds from the Creation by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word to the redemption of the world by the same word He had declar'd how this word had given to all creatures their first being v. 3. All things were made by him And he now sheweth how he restor'd life to man when he lay dead in trespasses and sins Adam call'd his wives name Hevah Life Gen. III. 20. The Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam called his wifes name life He call'd her life who had brought in death because he had now tasted a better life in the promise of the womans seed To which it is very probable our Evangelist had some reference in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the life was the light of men Life through Christ was light arising in the darkness of mans fall and sin a light by which all believers were to walk St. John seems in this clause to oppose the life and light exhibited in the Gospel to that life and light which the Jews boasted of in their Law They expected life from the works of the Law and they knew no greater light than that of the Law which therefore they extoll with infinite boasts and praises which they give it Take one instance for all a a a a a a Bereshith rabba Sect. 3. God said let there be light R. Simeon saith light is written there five times according to the five parts of the Law i. e. the Pentateuch and God said let there be light according to the Book of Genesis wherein God busying himself made the world And there was light according to the Book of Exodus wherein the Israelites came out of darkness into light And God saw the light that it was good according to the Book of Leviticus which is filled with rites and ceremonies And God divided betwixt the light and the darkness according to the Book of Numbers which divided betwixt those that went out of Egypt and those that enter'd into the land And God called the light day according to the Book of Deuteronomy which is replenished with manifold traditions A Gloss this is upon light full of darkness indeed VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the light shineth in darkness THIS light of promise and life by Christ shined in the darkness of all the cloudy types and shadows under the Law and obscurity of the Prophets And those dark things comprehended it not i. e. did not so cloud and suppress it but it would break out nor yet so comprehended it but that there was an absolute necessity there should a greater light appear I do so much the rather incline to such a Paraphrase upon this place because I observe the Evangelist here treateth of the ways and means by which Christ made himself known to the world before his great manifestation in the flesh First in the promise of life ver 4. Next by Types and Prophecies and lastly by John Baptist. VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which lighteth every man that cometh into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. All the men that are in the world g g g g g g Hieros Sanhedr fol. 26. 3. Doth not the Sun rise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon all that come into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that come into the world are not able to make one fly h h h h h h Ibid. fol. 25. 4. In the beginning of the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that come into the world present themselves before the Lord i i i i i i Rosh Hashanah cap. 1. hal 1. There are numberless examples of this kind The sense
of the place is that Christ shining forth in the light of the Gospel is a light that lightens all the world the light of the Law shone only upon the Jews but this light spreads wider even over the face of the whole earth VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gave them power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He empower'd them So Eccl. V. 19. VI. 2. He gave them the priviledg the liberty the dignity of being call'd and becoming the Sons of God Israel was once the Son and the first-born Exod. IV. 22. but now the adoption of Sons to God was open and free to all Nations whatever VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which were born not of blood IT may be a question here whether the Evangelist in this place opposeth regeneration to natural generation or only to those ways by which the Jews fancy'd men were made the Sons of God Expositors treat largely of the former let us a little consider the latter I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of bloods Observe the Plural number k k k k k k Shemoth rabba Sect. 19. Our Rabbins say that all Israel had thrown off Circumcision in Egypt but at length they were circumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the blood of the Passover was mingled with the blood of the circumcised and God accepted every one of them and kissed them l l l l l l Gloss. in Vajicra rab fol. 191. I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while thou wert in thy bloods live i. e. In the twofold blood that of the Passover and that of the Circumcision The Israelites were brought into Covenant by three things by Circumcision by Washing and by offering of Sacrifices In the same manner an heathen if he would be admitted into Covenant he must of necessity be circumcised baptised and offer sacrifice m m m m m m Maimon Issure◠biah cap. 13. We see how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of bloods of the Passover and Circumcision they say the Israelites were recover'd from their degeneracy and how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the bloods of Circumcision and Sacrifices with the addition only of washing they suppos'd the Gentiles might become the Sons of God being by their Proselytism made Israelites and the children of the Covenant for they knew of no other adoption or Sonship II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the will of the flesh In the same sense wherein the Patriarchs and other Jews were ambitious by many wives to multiply children to themselves as being of the seed of Israel and children of the Covenant III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the will of man in that sense wherein they coveted so many proselytes to admit them into the Religion of the Jews and so into Covenant and Sonship with God These were the ways by which the Jews thought any became the Sons of God that is by being made Israelites But it is far otherwise in the adoption and Sonship that accrues to us by the Gospel VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The glory as of the only begotten THIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place imports the same thing as worthy We saw his glory as what was worthy or became the only begotten Son of God He did not glister in any worldly pomp or grandeur according to what the Jewish Nation fondly dream'd their Messiah would do but he was deckt with the glory of holiness grace truth and the power of miracles VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And grace for grace HE appear'd amongst us full of grace and truth and all we who convers'd with him and saw his glory of his fulness did receive grace and truth Nay further we receiv'd grace toward the propagation of grace i. e. the grace of Apostleship that we might dispense and propagate the grace of the Gospel toward others that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the end or design of a thing very frequently there are hardly any but must needs know VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art thou that Prophet THAT is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. IX 8 19. One of the old Prophets that was risen again I. The Masters of Traditions were wont to say that the spirit of Prophesie departed from Israel after the death of Zachary and Malachy So that we do not find they expected any Prophet till the days of the Messiah nor indeed that any in that interim of time did pretend to that character II. They believ'd that at the coming of the Messiah the Prophets were to rise again a a a a a a Sanhedr fol. 91. 2. They watchmen shall lift up the voice with the voice together shall they sing Isa. LII 8. R. Chaia bar Abba and R. Johanan say All the Prophets shall put forth a song with one voice b b b b b b Ibid. fol. 92. 2. All the just whom God shall raise from the dead shall not return again into the dust Gloss. Those whom he shall raise in the days of the Messiah To this Resurrection of the Saints they apply that of Micah V. 5. c c c c c c Succah fol. 51. 2. We shall raise against him seven shepherds David in the middle Adam Seth Methusalem on his right hand Abraham Jacob and Moses on his left And eight principal men but who are these Jess Saul Samuel Amos Zephany Zedechiah or rather Hezekiah as Kimch in loc Messiah and Elijah But indeed saith R. Solomon I do not well know whence they had these things Nor indeed do I. The Greek Interpreters instead of eight principal men have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eight bitings of men a very forreign sense They mistook in reading the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence by how much nearer still the Kingdom of Heaven or the expected time of Messiah's coming drew on by so much the more did they dream of the Resurrection of the Prophets And when any person of more remarkable gravity piety and holiness appear'd amongst them they were ready to conceive of him as a Prophet raised from the dead Mat. XVI 14. That therefore is the meaning of this question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art thou one of the Prophets rais'd from the dead VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why then baptisest thou THE Jews likewise expected that the world should be renew'd at the coming of the Messiah d d d d d d Sanhedr fol. 52. 2. In those years wherein God will renew his world Aruch quoting these words adds In those thousand years So also the Gloss upon the place Amongst other things they expected the purifying of the unclean R. Solom upon Ezek. XXXVI 26. I will expiate you and remove your uncleanness by the sprinkling of the water of purification Kimchi upon Zach. IX 6. The Rabbins of Blessed memory have a Tradition that Elias will purifie the bastards and restore them to the Congregation You have the
Heathen any more The Devil had deceived and kept the poor Heathen in deludedness by Idols Oracles false Miracles horrid Mysteries of irreligiousness and a thousand cousenages for above two thousand years namely from their first casting off at the confusion of Babel till the Gospel was brought in among them by the Apostles By the Gospel there Christ dissolves those charms of delusion brings down Idolatry silences the Devils Oracles and Miracles and chains up the Devil from that power and liberty of deceiving all Nations as he had done II. He saith the Devil was chained up in this sense a thousand years using a known expression of the Jews and alluding to an opinion of theirs partly that he might speak the more to be understood when he useth an expression so well known and partly that he might face the mistake of the Jews in that opinion It was their conceit and fancy as I might shew you out of their writings that Messias when he should come should reign among the Jewish Nation a thousand years but as for the Heathen he should destroy them No saith our Apocalyptick His reigning a thousand years shall be among the Nations or the Gentiles and he shall not come to destroy the Gentiles but to deliver them To deliver them from the power and delusions of Satan to chain up Satan that he shall deceive them no more as he had done but that whereas before for so long a time together they had been only taught of the Devil now they should all be taught of God as had been foretold Esa. LIV. 13. and as our Saviour himself applies it Joh. VI. 45. III. He speaks of Christs disposal of the Heathen when he should have brought them in from under the deceivings of the Devil to the knowledge and embracing of the Gospel viz. That he would platform them into Kingdoms States and Civil Governments and that he would set up Christian Kings and Magistrates and Judges among them and that is the meaning of the words of the Text And I saw thrones and they sat upon them and Judgment was given unto them as I shall shew to you by and by IV. He relates That the Souls of those that were beheaded for the witness of Jesus nor had worshipped the beast nor his image c. should live and reign with Christ a thousand years Where he faceth another erronious opinion of the Jews again which was that the Kingdom of Messias should be a pompous Kingdom and of earthly splendor and glory And that those that should reign with him should do it in the injoyment of all earthly magnificence and worldly state No saith our Apocalyptick they that suffer with him are those that shall reign with him as also saith the Apostle II Tim. II. 12. That howsoever he shall set up Kings and Magistrates to rule for him and under him yet his Kingdom is not of this World but the way to reign with him is by suffering self denial induring for him dying for him V. He calls this calling in of the Gentiles The first Resurrection vers 5. And a wondrous one too when they that had so long lain dead in darkness trespasses and sins should now be revived to live unto God as Ephes. II. 1. and our Saviour useth the very same expression of the same persons Joh. V. 25. VI. He telleth that some of those dead should not live again till the thousand years should be fulfilled vers 5. Not that they should live again when the thousand years should be fulfilled but that they had lost the opportunity of living in those thousand years when light and life was offered and tendred through the world For VII When those thousand years should be expired Satan should be loosed again and deceive the World as he had done vers 7 8. And if you begin to count the thousand years from the time that the Gospel was first brought in among the Gentiles by Paul and Barnabas and other of the Apostles you will find that the end and expiring of them will fall to be in the very depth and thickness of Popery and then was the Devil got loose again and deceived the Nations by as gross and wretched delusions as ever he had done before And thus you have a brief account of the meaning of this portion of Scripture so much mistaken and misconstrued and by this time you see that the meaning of my Text is as I gave it you before namely that in the Church of the Gentiles called in God should set up Thrones and Kings and Magistrates and put Judgment into their hands to govern and judge the World and to administer Justice So that they that from this place would argue against Magistracy and Civil Government in the Christian Church do no less mistake than they did these words of God in the Prophet Jeremy Jer. XIII 12. who when God told them That every bottle should be filled with wine and his meaning was that every person should be filled with his indignation as it is explained in the next verse they so far misconstrued that they answer We certainly know that every bottle shall be filled with wine meaning bottles in the proper sense and that they should be filled with good liquor to maintain them still in their luxury and jovialty So the mistakes we spake of would from this Scripture argue against Magistrates and the Civil Power whereas there is hardly a place of Scripture that speaks more home and throughly for it than this doth And this I shall further clear to you partly out of the words of the Text themselves and partly from two other places that speak the same thing In the Text it is said Judgment was given unto them what can this mean but power and authority to be Magistrates and Judges Yes say our mistakers It means that the Saints â—t the day of Judgment shall sit upon seats with Christ approving and applauding his Judgment And they misapply other Scriptures as much for the confirmation of this as they do this to such a construction And those are Mark XIX 28. Luke XXII 30. which speak one and the same thing Where Christ speaks not at all of the Saints judging the World in such a sense as they fain to themselves but only the twelve Apostles and Judas if you well observe the places to be reckoned for one judging the twelve Tribes of Israel And the meaning is but this that when Christ should come to reveal himself in his glorious appearing in vengeance against Jerusalem and the Jewish Nation the Doctrine that they had Preached should condemn the twelve Tribes that had not believed it as if they themselves sat on the Thrones to judge and condemn them And so some of the Ancients have of old well understood it that it is not spoken of their Persons but of their Doctrine Judging and Condemning And to the true sense that I say the Text speaketh speaketh also that equally abused place I Cor. VI.