The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

The First Part. Viz. The HARMONY and ORDER OF THE FOUR EVANGELISTS. (Book 1)

SECTION I.

LUKE Chap. I. Ver. 1, 2, 3, 4.

LUKE'S Preface. His warrant to write his Gospel.

IN compiling the four Evangelists into one continued Current and Story, this Preface that Luke prefixeth to his Gospel, may very fitly be set before them all, as a general Proem to the whole.

If he wrote his Gospel, near about that time, when he wrote his Acts of the A∣postles, it was not till Paul had now worn out his two years imprisonment in Rome, or thereabout, Acts 28. 30. which was twenty seven years after Christs Ascention: by which time the Gospel had been carried by the Apostles who were Eye-witnesses of Christs Actions, and by the Disciples, who were Ministers of the Word, through the most parts of the World.

From these mens Sermons and Relations, many undertook to write Gospels, partly for their own use, and partly for the benefit of others,: which thing, though they did law∣fully and with a good intent, yet because they did it not by Inspiration, nor by Divine Warrant; albeit, what they had written were according to Truth, yet was the Authori∣ty of their Writings but humane, and not to be admitted into the Divine Canon. But Luke had his intelligence and instructions from above, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ver. 3.

SECTION II.

JOHN Chap. I. from the beginning to Ver. 15.

CHRISTS Divinity shewed: and the fitness of him, the Word, to be incarnate.

AFter the Preface, this portion doth justly challenge to be ranked first: for it not only treatech of Christs Divinity, which is first to be looked after in his story, but it also sheweth, how proper it was for him the Second Person in the Trinity to be incar∣nate,

rather than either of the other Persons: 1. He being the Word by whom the world was created, and therefore fittest by whom it should be redeemed. 2. The Word in whom the Promise of Life was given, ver. 4. and so most fit by whom life should be brought. 3. The substance of that word of Promise, that s••one as a light throughout all the Old Testament, in the darkness of the Types, Figures, Prophesies and Mysteries there, and the darkness of those obscure dispensations comprehended it not, but that it gave light and shone in that obscurity: and they could not comprehend it, it being a light to break out in a far greater lustre than they afforded.

SECTION III.

LUKE Chap. I. from Ver. 5. to Ver. 57.

[Year of World. 3927] [Year of Rome. 753] [AUGUSTUS. 30] [HEROD 34] The Birth of John the Baptist, and the Birth of our Sa∣viour foretold by the Angel Gabriel.

The Method and Order of this Section, will not need much proof or clearing. The preceding gave an intimation of Christs fore-runner, Joh. 1. 6. and this begins to tell his story to the full.

HEROD the Great, by descent an Edomite, and placed by the Romans King of Judea [compare Gen. 27. 40.] among divers other passages, in his uneven, and rugged Reign, had slain the Sanhedrin, Joseph. Ant. l. 14. c. 17. and to plaster the busi∣ness again, by the Counsel of Bava ben Bota repaired the Temple, and made it incompa∣rably more sumptuous than it was before, Jucas fol. 19. He began this Work in the 18th Year of his Reign, and it cost him eight years to finish it, Jos. Ant. lib. 15. c. 14. So that this new Fabrick was but eight or nine years old at this year that we are upon.

In this Temple Zacharias, a Priest of the course of Abia, was offering Incense in the Holy Place, as was used daily; and hath tidings brought him of a Son, that should be fore-runner to the Messias. Although Zacharias be said to have been of the course of Abia, yet can it hardly be thought that he was of his Seed and Posterity: for we find mention but of four of the Courses that returned out of Babylon, and Abias was none of them, Ezra 2. 36, 37, 38, 39. But the whole number of those Priests that did return of those four Courses, being about 4290, were cast by lot into 24 Courses, according to the Pri∣mitive Institution, and Zacharias was of the eighth, as Abias Course had been before the Captivity, and which yet bare his Name, as the other did their Names, who had deno∣minated the Courses from their first original. Of this ordering of the Courses after the Captivity, both Talmuds speak largely, in the Treatise Taanith cap. 4.

Whether Zacharias were of the Seed of Abia or no, it is apparent by his serving in Abias Course, that he was not High-Priest, but one of the ordinary Priests, that served by course as their turn came, and that had their particular imployment in the service by lot. The manner of their lottery for this purpose, is mentioned at large in Tamid cap. 3. in Joma cap. 2.

The Angel Gabriel, who about 456 years ago had given account to Daniel of the time of Messias his sufferings, doth now when that time is drawing near, first bring tidings of his fore-runners birth, and then of his own.

The Jerusalem Gemara in Joma fol. 42. col. 3. relates a story very parallel to this of Za∣chary, both of his seeing an Angel in the Temple, and of his stay there longer than was used at offering Incense. Simeon the Just, say they, served Israel in the High-Priesthood forty years: And on the last year he saith unto them, This year I must die. They say to him, How knowest thou that? He answered. Every year hitherto, when I went into the most Holy Place, [on the day of expiation] one like an old man cloathed in white, and vailed in white, went in with me, and came out with me. Now this year he went in with me, but came not out with me. And instantly after, The High-Priest might not stay praying in the most Holy Place long, lest he should put the people into a fear. One once staid long, and they were about to go in after him. Some say it was Simeon the Just. They said to him, Why didst thou stay so long? He answered, I was praying for the Sanctuary of your God, that it should not be destroyed. They say to him, Though thou didest so, yet shouldest not thou have stayed so long.

If this Relation carry any truth with it, it might be looked upon as the expiring of Vi∣sion (as Prophesie had also ceased not long before that time:) for Simeon the Just is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the remnant of the men of Ezra's great Synagogue. Aboth R. Nathan cap. 4. and upon the death of Zachary and Malachy, who were of that Synagogue, the spirit of Prophesie departed: And here Vision and Prophesie is dawn∣ing again.

Zacharias for not believing the words of the Angel is struck 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deaf and Dumb: and doth fore-signifie the silencing of the Levitical Priesthood e're long to be. In the Jews Ca∣nons 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is one of the five sorts of Persons that they commonly exclude from all imploy∣ments and matters of honour, trust or import; and it means 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one that can neither hear nor speak, Jerus. in chagigah. fol. 75. col. 4.

His Wife Elizabeth conceiving with child, retires as a recluse for five months space, that she might keep her self from all desilement, she carrying as choice a Nazarite in her Womb as she did, ver. 1. 5.

Five months were not the whole time of her retiring, for that that urged her to keep close so long, had the same tie upon her all the time she went with child; but five months are only named, by way of introduction to the story, and occurrence in the sixth month mentioned instantly after.

In the sixth month the same Angel appeareth to the Virgin Mary, and telleth her of the Birth of the Messios; to be of her: which she believing, though by the course of Na∣ture so impossible, she presently goeth to her Cousin Elizabeth into the Hill-countrey of Judea [to Hebron, see Josh. 21. 11.] not only to visit her and to rejoyce with her, nor only to see the proof of those things that the Angel had told of her, but very probably, acted by the Holy Ghost, that she might conceive the Messias in Hebron, where so many choice and eminent Types of him, and references to him had been in ancient time.

These Tidings come to the Virgin at the very latter end of the year that we are upon, or the beginning of the next, and her Journey to Hebron is in the middle of Winter.

SECTION IV.

MATTHEW Chap. I. All the Chapter.

CHRIST'S Genealogy by the Line of Solomon, and by his supposed Father Joseph. His Mother in danger to be divorced upon false suspition of Adultery.

WHether it were that Mary conceived with child at the instant of the Angels tel∣ling her of her Conception, as hath been held most generally, or at the instant that she came to her Cousin Elizabeth in Hebron, by the time that she had stayed with her three months, she might easily be discovered to be with child, as Tamar was after the same space of time, Gen. 38. 24. Whose case and danger of death in that story, compare with the Virgins case and danger of divorce in this. The Talmudick Decretals do allot three months for such a discovery. Every woman (say they) that is divorced or become a widow, behold she may not be married, nor espoused, till she have stayed 90 days, that it may be known whether she be with child or no; and that there may be distinguishing betwixt the Seed of the first Husband, and the Seed of the second. Likewise a stranger and his Wife which are Prose∣lytes, they keep them asunder 90 days, that there may be a discerning between the Seed sown in holiness [that is when they are come into the true Religion out of Heathenism. Com∣pare 1 Cor. 7. 14.] and the Seed not sown in holiness. Talm. in Jebamoth cap. 4. & in Chetuboth cap. 5. Maym. in Gerushin cap. 11.

This space of time considered, in the present story, it sheweth how fitly the last Verse of the preceding Section, viz. Luke 1. 56. and the 18th Verse of this, do joyn together. The Genealogy interposed doth not interrupt, but illustrate the story intended: And it is not only properly, but even necessarily, set in the Front of the Evangelical History, that satisfaction might be given by it, in that main Point concerning Christ, which the Scriptures do so often inculcate, and which the Jews would first of all look after, name∣ly to prove Jesus of Nazareth, how ever so meanly born, yet to be The Son of David. There were two remarkable Maxims among the Jewish Nation. 1. That there was to be no King of Israel, but of the House of David and Line of Solomon. Talm. in Sanhedr. cap. 10. And consequently they looked for King Messias from that Line. 2. That the Family of the Mother is not called a Family. Juchasin. fol 55. Hereupon hath Matthew most pertinently brought this Pedigree through the House of Solomon, and ended it in Joseph a Male, whom the Jews looked upon as the Father of Jesus.

The last Verse of this Chapter, as it referreth to the demeanour of Joseph and Mary in their mutual society till the Birth of Christ, lyeth properly in the Harmonizing of the Evangelists, in the place where it doth: But as it referreth to the Birth of Christ, it is coincident with Luke 2. 7. The Reader in his thoughts will place it as he seeth cause in these several Relations.

SECTION V.

LUKE Chap. I. from Ver. 57. to the end. John Baptist born.

WHen Maries three months stay with her Cousin Elizabeth was expired, it is easi∣ly guessed, that if Elizabeth by that time were not delivered of her child, yet she was very near it: and that consideration doth clear the subsequence of this Section to the preceding.

John Baptist born in Hebron, the place of the residence of Abraham, and of the first Royalty of David. Here Circumcision was first ordained, and here is he born that was to bring in Baptism instead of Circumcision. The Priests at the Temple, as they looked for break of day, used oft to say, The face of all the Skie is bright even unto Hebron. Talm. in Joma. cap. 3. &. in Tamid. cap. 3. Compare the dawning of the Gospel now rising there, in the Birth of the Baptist: and compare the words of Zacharias a Priest, ver. 78.

The time of the Baptists Birth will be found [by setting that Clock from our Saviours] to have been in the Spring, much about the time of the Passeover, about which time of the year Isaac was born.

SECTION VI.

LUKE Chap. II. from Ver. 1. to Ver. 40.

[World. 3928] [Rome. 754] [Augustus. 31] [Herod. 35] CHRIST Born.

LUKE maketh the coherence clear, when he interposeth nothing betwixt the Birth of the Baptist and the Birth of Christ: and indeed there is nothing to be found in any of the Evangelists that can interpose.

The four Monarchies which Daniel had told should be, and should expire, before the coming of Christ, have now run their course, and a fifth is risen far more potent and fully as cruel as all the four put together, and therefore it is pictured with the badges of all the four, Rev. 13. 2. compared with Dan. 7. 4, 5, &c.

A Decree of Augustus given out at Rome, becomes an occasion of accomplishing a De∣cree of the Lords, namely of the Birth of the Messias at Bethlehem. He is born under a Roman taxation, and now that Prophesie of Chittim or Italy afflicting Heber, Numb. 24. 24. beginneth livelily to take place.

The time of his Birth was in the Month Tisri [which answereth to part of our September] and about the Feast of Tabernacles, as may be concluded upon by obser∣ving that he lived just two and thirty years old and an half, and died at Easter. That Month was remarkable for very many things. In it the World was created, the Ta∣bernacle begun, and the Temple consecrated: and as the Jerusalem Gemarists well observe, In it were the Fathers [before the Flood] born: In Rosh hashanah fol. 56. cap. col. 4.

His Birth was in the night, and attended with the Song of a whole Quire of Angels, [as Heb. 1. 6. and compare Job 38. 7.] and with a glorious Light about Bethlehem Shepherds, to whom this great Shepherd is first revealed.

At eight days old he is Circumcised, and made a Member of the Church of Israel: At forty days old, he is presented in the Temple in the East Gate of the Court of Israel, called the Gate of Nicanor; and Maries poverty is shewed by her Offering, (com∣pare ver. 24. with Lev. 12. 6, 8.) yet her Child is owned as the consolation and expecta∣tion of Israel.

The first year of his Age and Infancy Christ spent at Bethlehem: for whereas the Lord by the Prophet had appointed his Birth there, Mich. 5. 2. his Parents had no warrant for his Education in any place but there, till the Lord should give them an express for it, which he did by an Angel, Mat. 2. 22. Therefore how the words of Luke in chap. 2. ver. 39. are to be understood, we shall observe upon the next Section.

SECTION VII.

MATTH. Chap. II. All the Chapter.

[CHRIST II]

CHRIST homaged by the Wise Men, Persecuted by Herod, flies into Egypt.

THE order of this Section and Story is cleared by ver. 7. and ver. 16. by which it ap∣peareth that Christ was two years old when the Wise Men came to him: For Herod had enquired diligently of them the time when the Star appeared, and according to the time that they had told him, he slew the Male Children from two years old and under. From two years old, because they had told him it was so long since the Star appeared; And under two years old, because he would make sure work, as to that scruple that might arise, namely, whether the Star were a fore-runner, or a concomitant of the Birth of that King of the Jews that they spake of.

Now that the Star appeared at the instant of his Birth, cannot but be concluded upon this consideration, if there were no more; That otherwise it left the Wise Men so uncer∣tain of the time when he should be born, as that they could not tell whether he were born or no, no not when they were come to Jerusalem.

The appearance of the Star therefore was on the night when he was born, and they having told Herod how long it was since it appeared, he accordingly slayeth all the Chil∣dren of two years old; for so old according to their information did he account the Child to be for whom he sought, and yet withal he slew all the Children under that age, that he might be sure to hit and not fail of his design. This considered, it sheweth that Christ was in his second year at the Wise Mens coming, and withal it proveth the order of this Section to be proper, and that this Story is to be laid after the Story of Maries Puri∣fication and not before, as many have laid it.

It may be objected indeed, that Luke having given the Story of his presenting in the Temple, concludeth, When they had performed all things according to the Law, they return∣ed into Galilee: Now if they returned into Galilee when Christ was 40 days old, how was he found at Bethlehem at two years old? Answ. Luke is to be understood in that pas∣sage according to the current of his own Story. He had nothing to say about this matter of the Wise Men, nor of Christs Journey into Egypt [because Matthew had handled that to the full before,] and the next thing that he hath to relate, is his coming out of Galilee to Jerusalem, to one of the Festivals: having nothing therefore to insert between his presenting in the Temple at forty days old, and his coming again to the Temple at twelve years old, he maketh this brief transition between when they had performed all things ac∣cording to the Law they returned into Galilee, that he might thereby bring Christ to Galilee, from whence he came when he shewed his wisdom at twelve years old.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Scripture is always taken in the worst sense for men practising Magical and unlawful Arts; and if it be to be understood so in this place, it magnifieth the power and grace of Christ the more, when men that had been of such a profession become the first Professors of Christ, of any among the Gentiles: They seeing a new and uncouth Star in the Heavens, [it may be the light that shone about Bethlehem-Shepherds seemed to them at distance a new strange Star hanging over Judaea] are informed by God two years after what it signified; and are wrought upon by his Spirit to come and homage Christ whom it pointed out.

Herod at the report of the King of the Jews born, and that with the attendance of such a glorious Star, looks upon him as the Messiah, yet endeavours to murder him. He is sent by the direction of an Angel with his Mother into Egypt, where there was at this time an infinite number of the Jewish Nation. Succah cap. 5. At Alexandria there was a great Cathedral, double cloistered, and sometime there were there double the number of Israel, that came out of Egypt, and there were 71 Golden Chairs, according to the 71 Elders of the great Sanhedrin; And there was a Pulpit of wood in the middle, where the Minister of the Congregation stood, &c. The Babylon Talmud saith, Alexander the Great slew these multitudes, but the Jerusalem saith Trajanus did. And the Author of Juchasin will shew you a truth in both. For, In the days of Simeon the Just (saith he) Alexandria which was Amon Min No, was full of Israelites, double the number of those that came out of Egypt, &c. But they were all slain by Alexander. But after this it was re-peopled again from the time of Onias, who built there a great Temple, and an Altar, and all the men of Egypt went thither, &c. And there was a great Congregation there, double to the number of those that came out of Egypt. Fol. 14. Of this Temple built by Onias in Egypt, Josephus maketh mention, Antiq. lib. 13. cap. 6. And the Talmud in Menachoth, cap. 13. So that Christ being sent into Egypt was sent among his own Nation, who had filled that Country.

The time that he was in Egypt was not above three or four months, so soon the Lord smote Herod for his butchery of the Innocent Children, and murtherous intent against the Lord of Life. Joseph and Mary being called out of Egypt after Herods death, intend for Judaea again, thinking to go to Bethlehem, but the fear of Archelaus, and the warn∣ing of an Angel directs them into Galilee; They knew not but that Christ was to be edu∣cated in Bethlehem as he was to be born there; therefore they kept him there till he was two years old, and durst not take him thence, till fear and the warrant of an Angel dis∣misseth them into Egypt; And when they come again from thence, they can think of no other place but Bethlehem again, till the like fear and warrant send them into Galilee.

There is none of the Evangelists that recordeth any thing concerning Christ, [CHRIST. III] from the time of his return out of Egypt, till he come to be twelve years [CHRIST. IV] old, which was for the space of these years; For the better understanding [CHRIST. V] of which times let us take up some few passages in Josephus.

[CHRIST. VI] Antiq. lib. 17. cap. 10. Herod (saith he) reigned 34 years, from the time that [CHRIST. VII] Antigonus was taken away, and 37 years from the time that he was first de∣clared [CHRIST. VIII] King by the Romans.

[CHRIST. IX] And again in the same Book cap. 15. In the tenth year of the reign of Archelaus, [CHRIST. X] the People not enduring his cruelty and tyranny, they accused Archelaus to [CHRIST. XI] Caesar, and he banished him to Vienna: And a little after Cyrenius was sent by Caesar to tax Syria, and to confiscate Archelaus his Goods.

And lib. 18. cap. 1. Coponius was also sent with Cyrenius to be Governour of Judea.

And ibid. cap. 5. Coponius returning to Rome, Marcus Ambibuchus becometh his Suc∣cessor in that Government. And after him succeeded Annius Rufus, in whose time died Caesar Augustus the second Emperor of the Romans.

Now when Augustus died Christ was fourteen years old, as appeareth from this, that he was 29 years old compleat, and beginning to be thirty, in the fifteenth year of Tibe∣rius the Emperor next succeeding, Luke 3. 1, 2. Reckon then these times that Josephus hath mentioned between the death of Herod and the death of Augustus, namely, the ten years of Archelaus, and after them the Government of Coponius, and after him Ambibu∣chus, and after him Rufus, and it will necessarily follow that when Herod slew Bethlehem Children, Christ being then two years old, it was the very last year of his Reign.

SECTION VIII.

LUKE Chap. II. from Ver. 40. to the end of the Chapter.

[World. 3939] [Rome. 765] [Augustus. 42] [CHRIST. XII] [Archelaus. 10] CHRIST at twelve years old sheweth his Wisdom among the Doctors: At the same Age had Solomon shewed his Wisdom in deciding the Controversie between the two Harlots. Ignat. Martyr. in Epist. ad Magnos.

IT is very easie to see the subsequence of this Section to that preceeding: since there is nothing recorded by any of the Evangelists concerning Christ from his infancy till he began to be thirty years old, but only this Story of his shewing his Wisdom at twelve years old among the Doctors of some of the three Sanhedrins that sate at the Temple; for there sate one of 23 Judges in the East Gate of the Mountain of the House called the Gate Shushan; Another of 23 in the Gate of Nicanor, or the East Gate of the Court of Israel. And the great Sanhedrin of 71 Judges, that sate in the Room Gazith, not far from the Altar.

Though Herod had slain the Sanhedrin, as is related by Josephus and divers others, yet was not that Court, nor the judiciary thereof utterly extinguisht, but revived again, and continued till many years after the destruction of the City.

His Story about this matter is briefly thus given by the Babylon Talmud, in Bava Ba∣thra fol. 3. facie 2. Herod was a servant of the Asmonean Family; he set his Eyes upon a Girl of it. One day the man heard a voice from Heaven [Bath Kol] which said, Any ser∣vant that rebelleth this year shall prosper. He riseth up, and slayeth all his Masters: but left that Girl, &c. And whereas it is said, Thou shalt set a King over thee from among thy brethren, [which as the gloss there tells us, their Rabbies understood, of the chiefest of thy brethren] he rose up and slew all the great ones, only he left Baba ben Bota to take counsel of him. The gloss upon this again tells us, That he slew not utterly all the great ones, for he left Hillel and the Sons of Betirah remaining; and Josephus relateth also, that he spared Shammai: to which Abraham Zaccuth addeth, that Menahem and 80 gallant Men of the chief of the Nation were gone over to his service and to attend upon him. So that these of themselves, and by ordination of others, did soon repair that breach that his Sword had made in the

Sanhedrin, he not resisting its erection again, when he had now taken away the Men of his displeasure.

Hillel was President, and sat so forty years, and died [by the Jews computation ap∣plied to the Christian account] much about this twelfth year of Christ. For they say that he lived an hundred and twenty years, the last forty of which he spent in the Presidency of the Sanhedrin, entring upon that dignity an hundred years before the destruction of the City.

Menahem was at first Vicepresident with him, but upon his going away to Herods ser∣vice, Shammai came in his room: and now two as eminent and learned men sat in those two Chairs, as ever had done since the first birth of traditions. Hillel himself was so de∣serving a man, that whereas in the vacancy of the Presidentship, by the death of Shemaiah and Abtalion, R. Judah and R. Jeshua the Sons of Betirah might have taken the Chairs, they preferred Hillel as the worthier person, Talm. Jerus. in Pessachin. fol. 33. col. 1. He bred many eminent Scholars, to the number of fourscore, the most renowned of which by name were, Jonathan ben Uzziel the Chaldee Paraphrast, and Rabban Jocanan ben Zaccai: both probably alive at this year of Christ, and a good while after. The latter was undoubt∣edly so, for he lived to see the destruction of the City and Temple, and sat President in the Sanhedrin at Jabneh afterwards. And till that time also lived the Sons of Betirah men∣tioned before.

Shammai was little inferior to Hillel in learning or in breeding learned men: and their equal learning and Schools bred differences between them in point of learning, and determination about some things in their traditions. The two Masters controver∣ting about a few Articles, but their Scholars about very many, and their differences very high.

This contention of the Scholars grew so very high even in the Masters time, that it is recorded that the Scholars of Shammai affronted and bandied against Hillel himself, in the Temple Court. Jerus. in Jom. Tobh. fol. 61. col. 3. And the quarrelings of these Schools were so bitter, that as the same Talmud relateth, it came to effusion of blood and mur∣dering one another, Shabb. fol. 3. col. 3. These are some of the Traditions that were made or setled in the Chamber of Hananiah the Son of Ezekia, the Son of Garon. The persons were numbred, and the Scholars of Shammai were more than the Scholars of Hillel. That day was a grievous day to Israel, as was the day of the making of the Golden Calf. The Scholars of Shammai stood below and slew the Scholars of Hillel. Nor did these animosities cease, but they were ever crossing and jarring, till at the last the Schools of Hillel carried it, by the determination of a Divine Voice from Heaven, as was pretended [for to such fictions they were glad to betake themselves.]

Till the Divine Voice [Bath Kol] came forth, it was lawful for any one to practise accor∣ding to the weighty or light things of the School of Shammai, or according to the weighty or light things of the School of Hillel. There came forth a Divine Voice at Jabneh, and said, The words of the one and of the other are the words of the Living God, but the certain determination of the thing is according to the School of Hillel. And whosoever transgresseth against the words of the School of Hillel, deserveth death. Ibid. in Beracoth fol. 3. col. 2.

At these times then that we are upon, their School-Learning was come to the very height, Hillel and Shammai having promoted it to a pitch incomparably transcendent above what it had been before; and accordingly now began the Titles of Rabban and Rabbi; Rabban Simeon the Son of Hillel being the first President of the Sanhedrin that bare a Title, for till these times their great and Learned Men had been called only by their bare proper names. So that now in a double seasonableness doth Christ the Divine Wisdom of God appear and set in among them, at twelve years old beginning, and all the time of his Ministry after, going on to shew them their wisdom folly, and his own Word and Doctrine the Divine Oracles of Wisdom. In a double seasonableness I say, when their Learning was now come to the height, and when their Traditions had to the utmost made the Word of God of no effect.

This twelfth year of Christ was the last year of the Reign of Archelaus the Son of He∣rod, of whom is mention, Matth. 2. 22. He is accused to Augustus for Male-administra∣tion, and thereupon banished by him to Vienna, as was mentioned before. And Coponius comes Governour of Judoea in his stead.

[CHRIST. XIII] AUGUSTUS Caesar dieth this fourteenth year of Christ, on the nine∣teenth [CHRIST. XIV] day of August: duobus Sextis, Pompeio & Apuleio. Coss. Suet. in Au∣gusto cap. 10. He was 75 years, 10 months and 26 days old, having been Monarch since his victory at Actium 44 years, wanting 13 days. Dion. Cass. lib. 56. TIBERIUS Cae∣sar reigneth in his stead.

[CHRIST. XV] All this space of Christs Life, from his twelfth year of age, to his twenty [CHRIST. XVI] ninth, is passed over by all the Evangelists in silence, because they were not [CHRIST. XVII] so much to treat of his private life and imployment, as of his publick Mini∣stry. [CHRIST. XVIII] And here they follow the same course that the Angel Gabriel had done, [CHRIST. XIX] in his foretelling of the time of his appearing, Dan. 9. 24, 25, &c. where speak∣ing [CHRIST. XX] of the years that should pass, from his own time unto Messiah the Prince, [CHRIST. XXI] he beginneth the Story of Messiah, from the time of his Ministry only, or [CHRIST. XXII] from the latter half of the last seven years there mentioned, the time when [CHRIST. XXIII] he should confirm the Covenant with the many, &c.

[CHRIST. XXIV] These years he spent with his Parents at Nazareth, Luk. 2. 51. following his [CHRIST. XXV] Fathers Trade of Carpentry, Matth. 13. 55. with Mark 6. 3. And these two [CHRIST. XXVI] things were they especially that did so mainly cloud him from the eyes of the Jews, [CHRIST. XXVII] that they could not own him for the Messias, namely, because he was [CHRIST. XXVIII] of so poor condition and education, and they looked for the Messias in a pompous garb, and because his first appearing in his Ministry was out from Nazareth: his Birth at Bethlehem so many years ago, either having been not at all taken notice of when it was, or if it were, by this time worn out of notice and remembrance.

SECTION IX.

LUKE Chap. III. from the beginning to Ver. 18.

MATTH. Chap. III. from the beginning to Ver. 13.

MARK Chap. I. from the beginning to Ver. 9.

[CHRIST. XXIX]

The Gospel began in JOHNS Ministry and Baptism.

THe order of this Section is confirmed by all the three. Mark hath made this the be∣ginning of his Gospel, because the preceding occurrences of Christs Birth and Mi∣nority, were committed by the Holy Ghost who held his pen, to the pens of others: He calls the Ministry and Baptism of John, the beginning of the Gospel, and that deservedly, both in regard of Johns preaching and proclaiming Christs appearing to be so near, as also in re∣gard of the great change that his Ministry introduced, both in doctrine and practise: He preaching and administring the baptism of repentance for the remission of sins, whereas bap∣tism till that time had been used and taken up as an obligation to the performance of the Law: And he baptizing Jews into another Religion than their own, whereas till then, baptizing had been used, to admit Heathens into the Religion of the Jews.

Here is the standard of time that the Holy Ghost hath set up in the New Testament; un∣to which, as unto the fullness of time, he hath drawn up a chronical Chain from the Cre∣ation: and from which as from a standing mark, we are to measure all the times of the New Testament if we would fix them to a certain date.

There are two main stories that Luke layeth down in his third Chapter; the one is Johns baptizing, and the other is, Christ baptized by him, and he hath dated the former in the fifteenth year of Tiberius Caesar, and how to date the latter we are taught and helped by these Collections. 1. He intimateth to us that Christ when he was baptized by John, was but entring on his Thirtieth year, as the words that he hath used do plainly evi∣dence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He was beginning to be about thirty years of age, or after a manner, and in such a way of reckoning, as the Scripture ordinarily useth, accounting the very first day of a year, as that year. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: One day of the year is re∣puted that year. Tal. Bab. Rosh hashanah fol. 2. 2. John baptized half a year before Jesus came to be baptized of him, for he was half a year younger than John, Luk. 1. 26. and as Christ was baptized and entred his Ministry, just when he was beginning to enter up∣on his thirtieth year, so John had begun his Ministry at the same age, and both according to the Law, Numb. 4. 3. Christ was baptized in September, at what time of the year he had been born: For the phrase of Luke mentioned before, doth plainly confirm, that his Baptism was close to that time of the year, that had been the time of his Birth. 4. For the synchronizing therefore of the year of Christ with the year of Tiberius, we must lay Ti∣berius his fifteenth collateral in Annal, accounting with Christs nine and twentieth; whe∣ther you reckon Tiberius his year from the very time of the year that he began to reign, which was the 20th of August, [and then in September when Christ was baptized, his six∣teenth year was begun, and Christs thirtieth] or whether you reckon according to the common accounting of the Roman Fasti, from January to January, and then though Christ indeed spent three months of his thirtieth year in Tiberius his fifteenth so accounted, yet he spent three times three months of it in his sixteenth.

The fifteenth year of Tiberius then, and the nine and twentieth of our Saviour, was the great year of the beginning of the Gospel, in the preaching and baptizing of John, who began this work about Passeover time, or in the month Abib, otherwise called Nisan. The time of the year that Abraham had received the Promise, Isaac was born, Israel was re∣deemed out of Egypt, and the Tabernacle was erected in the Wilderness. The Jews speak more than they are aware of, when they say, that As in Nisan there had been redemption, so in Nisan there should be redemption. Tal. Bab. ubi supr. fol. 11. The Gospel began, and Christ died in that month.

Now whereas it may seem strange, that upon Johns beginning to baptize, he introdu∣cing so strange a practise and doctrine among them, yet the People should flock to him in so great multitudes, as the Evangelists shew they did, and receive his Baptism with so much readiness: [besides that general satisfaction that may be given to this, from the consideration of Gods special hand and work, providing entertainment for his Gospel, now setting forth,] these four things also may be pertinently observed.

1. This was the time that the Nation expected that the Messia should appear: See Luke 19. 11. Gabriels seventy in Dan. 9. had so plainly and exactly pointed to this very time, that not only the pious and the studious among the Nation, could not but observe it, but it had even raised an expectation through a great part of the World, of some great Potency to arise among the Jewish Nation about these times, which should subdue and be Ruler of all the World. Percrebuerat oriente toto vetus & constans opinio, esse in fatis ut eo tempore Judaea profecti rerum potirentur. Sueton. in Vesp. cap. 4. An old and a constant opinion had grown through the whole East, that some coming out of the East should be Master of all.

Nay so evident was the time and truth in Daniel, that the Jerusalem Gemarists that could be well content to deny that Messias was already come, as the rest of their Nation do, yet they cannot but confess it in Beracoth. fol. 1. col. 1. in this Story. Our Doctors say, the Name of King Messias is David: R. Joshua ben Levi saith, His Name is The branch. [Zech. 3. 8.] R. Judah the Son of R. Ibhu saith, His Name is Menahem, [the Comforter.] And this helps to prove that which R. Judah saith, namely this example of a certain Jew: who as he was plowing, his Ox lowed: A certain Arabian passing by and observing his Ox low, said, O Jew, O Jew, loose thine Oxen, and lay by this Plow, for behold your Sanctuary is destroyed. The Ox lowed a second time. He saith to him again, O Jew, O Jew, yoke thine Oxen, and tie on thy Plow, for behold King Messias is born. He saith to him, What is his Name? the other answered Menahem [the Comforter:] And what is his Fathers Name? He answered, Hezekiah [the strong God.] He saith to him, Whence is he? He answered, from the Royal Palace of Bethlehem Judah. He went and sold his Oxen, and sold his Plow and Gears, and went about from City to City selling swadling-cloaths for babes. When he came to that City, all the Women bought of him, but the Mother of Menahem bought not. He heard the voice of the Women saying, O Mother of Menahem, thou Mother of Menahem, Bring some things sold here to thy Child. She answered, Now I pray, that all Israels enemies may be hanged, for on the day that he was born the house of the Sanctuary was destroyed. He saith to her, We hope as it is destroyed at his feet, so it will be built at his feet. She saith to him, I have no money. And why, saith he, doth he suffer for that? If thou have no money now, I will come again after two days and receive it. After the days he came to the City, and saith to her, How does the Child? She answered him, Since the time that thou sawest me, there came winds and storms and took him out of my hands. A clear confession of Christs being already come, and of the poverty of his Mother.

2. They expected a great change of things when Messias should come: That Promise in the Prophet of new Heavens and a new Earth, to be created, raised this expectation. Hence have they this saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The holy blessed God will renew the World for a thousand years. Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [John speaks their own Language, when he speaks of reigning with Christ a thousand years, Rev. 20. 4. which is no more to be understood of the time yet to come, then Messias is yet to be expected as not come.] Hereupon they call the days of the Messias 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A new Creation, as 2 Cor. 5. 17. In Midras Tillin. fol. 4. col. 3. R. Houne speaketh of three Ages, and the last that he mention∣eth is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the age of the Messias: And when that comes, saith he, the holy blessed God saith, Now it lies upon me to Create a new Creation. They likewise call that time 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the World to come, because of the change of things that they expected then, as if a new World were created. Tanchum. fol. 77. col. 3. In the world to come I will send my messenger speedily, and he shall prepare the way before 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 bap∣tizing 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 In∣fants 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 for∣bidding of the baptizing of Infants in the Gospel, ergo, they are to be baptized: for that ha∣ving 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 ap∣probation 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 Pro∣selytes 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 Circumci∣sion 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 Na∣tion 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 apprehen∣sions 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 ap∣pearing 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 Jeru∣salem: 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 di∣vinely 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 Mo∣ther. And whereas this seed of the woman was to destroy the power of Satan by the word of truth, as Satan had destroyed men by words of falshood, Luke doth properly draw up his Line to Adam, now when he is to begin to preach the Word.

The Line on this side the Captivity, for which there is no record elsewhere in Scripture, Matthew and Luke took from some known Records then extant among the Nation. R. Levi saith, There was found a Book of Genealogies at Jerusalem, in which it was written, Hillel was of the Family of David. Ben Jatsaph of the Family of Asap, &c. Tal. Jerus. in Taanith, fol 68. col. 1. They kept the Records of Pedigrees, and of all other they would be sure to keep those of the Family of David, because of the expectation of the Messiah from it.

SECTION XI.

MATTH. Chap. 4. from the beginning to Ver. 12.

MARK Chap. 1. Ver. 12, 13.

LUKE Chap. IV from the beginning to Ver. 14.

The Seed of the Woman and the Serpent combating.

MARK and LUKE by these words, immediately the Spirit driveth him, and Jesus re∣turned from Jordan, do make the order necessary: so that as for the subsequence of this to what preceded there can be no scruple. Only there is some difference 'twixt Mat∣thew and Luke in relating the order of the temptations: which Matthew having laid down in their proper rank [as appeareth by these particles then, ver. 15. and again ver. 8.] Luke in the rehearsing of them, is not so much observant of the order [that being fixed by Matthew before,] as he is careful to give the full story, and so to give it, as might re∣dound to the fullest information.

As our Mother Eve was tempted by Satan to the lust of the flesh, the lust of the eyes, and the pride of life, as 1 Joh. 2. 16. [for she saw it was good for food, that it was pleasant to the eyes, and to be desired to make one wise, Gen. 3. 6.] so by these, had it been possible, would the same tempter have overthrown the seed of the woman: For he tempted him to turn stones into bread, as to satisfie the longing of the flesh; to fall down and worship him upon the sight of a bewitching object to his eyes, and to fly in the air in pride, and to get glory among men. Luke for our better observing of this parallel, hath laid the order of these temptations answerable to the order of those.

Jesus being baptized about the Feast of Tabernacles, toward the latter end of our Sep∣tember, is presently carried into the Wilderness of Judea, by the acting of the Holy Spirit, to enter that combate with the Serpent which was designed, Gen. 3. 15. Forty days and forty nights [He being all the while in watching, fasting and solitude, and among the

wild beasts, but sate as Adam among them in innocency] the Devil tempteth him invisi∣bly as he doth other men, namely, striving to inject sinful suggestions into him, but he could find nothing in him to work upon, as Joh. 14. 30. therefore at forty days end he taketh another course, and appeareth to him visibly in the shape of an Angel of Light [and so had Eve been deceived by him, mistaking him for a good Angel] and trieth him by perswasion, by Scripture, and by power, but in all is foiled, mastered and banished by a word.

SECTION XII.

JOHN Chap. I. from Ver. 15. to the end of the Chapter.

CHRIST is pointed out by John, and followed by some Disciples.

COnceive the continuance of the Story thus: Christ newly baptized, goeth immedi∣ately into the Wilderness, and leaveth John at Jordan on Judea side: In the time of the forty days temptation, John having now gathered his Harvest of Disciples on that side the River, goeth over into the Country beyond Jordan, and baptizeth in Bethabara. Thither came some Pharisees by commission of the Sanhedrin, to question him about the Authority whereby he baptized, making no strangeness at baptizing, which had been so long in use among them, but questioning his Authority to baptize in that tenor that he did.

The next day after their questioning of him, Christ cometh into sight, is pointed out by John, and followed by some of his Disciples.

For half a year John had baptized in the Name of Christ, and knew him not, ver. 31, 33. Only as all the Nation expected the Messias to come in time, and John had it revealed to him that he was now ready to appear, so John baptized, and the People came to him upon this account: He professed to all that came to him to be baptized, and so he did to the Jews Commissioners now, that he baptized only in the Name of him that was to come after him, whose shoos latchet he was not worthy to unloose, ver. 27. Let a passage in Tosaphtoth comment upon these words: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What is the token of a Servant? He ties his Masters shoos, or looses his shoos, and bears his things after him to the bath, In Kiddushin cap. 1. And the like saith Maymony in Mekerah cap. 2. A Canaanite Servant is like Land as to buying: and he is bought by Money, or by Script, or by service in way of earnest: And what is the earnest in buying Servants? Namely that a man use them as they use Servants before a Master. As to loose his shooe, or to tie his shooe, or to carry his things after him to the bath, &c.

So that those that were baptized in this time, of whom there was a very great number, knew not of Jesus of Nazareth his being the Christ, nor knew they more of Christ than they had known before, but only that he was ready to come: only they were baptized into faith in him, and to repentance.

But when Christ himself came to be baptized, John had discovery of him, and so is able now upon the sight of him to point him out to his Disciples: whereupon Peter [and probably John] and Andrew, and Philip, and Nathanael follow him.

SECTION XIII.

JOHN Chap. II. All the Chapter.

Water turned into Wine.

CHRISTS first Passeover after his Baptism.

THe words The third day in ver. 1. mean either the third day from Christs coming in∣to Galilee, Joh. 1. 43. or the third day from his conference with Nathanael, or the third day from the Disciples first following him, they give demonstration enough of the series, and connexion of this Chapter to the former.

It was about the middle of our November when Christ came out of the Wilderness to John at Bethabara, and then there were about four months to the Passeover, which time he spent in going up and down Galilee, and at last comes to his own home at Capernaum. Those two passages being laid together, The day following Jesus would go forth into Gali∣lee, Joh. 1. 43. And After this he went down to Capernaum, and continued there not many days, and the Jews Passeover was at hand, Joh. 2. 12. do make it evident that Jesus had now a perambulation of Galilee, which took up 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 Max∣ime, 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 ga∣thered 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, know∣eth 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 pro∣perly look for a Member of that great Council in any place as at Jerusalem. He had ob∣served 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 Nicode∣mus 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Nations of the World. The Earth they divided into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Land of Israel, and out of the Land: and the People they parted into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Israel and the Nations of the World: The New Testa∣ment which follows their common Language exceeding much, useth both these expres∣sions

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 un∣charitable 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 un∣charitableness 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: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an ex∣pression 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 shall eat up the Nations his enemies, and shall break their bones, observeth the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in one of the words to have a special mark upon it, signify∣ing, saith he, that he should root out the seven Nations [of the Canaanites] and in time to come [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the other sixty three Nations, that is all the seventy Nations of the world. No, saith our Saviour, God loved the world or the Gentiles, and God sent not his Son Messias to condemn the world or the Gentiles, but that the world through him should be saved.

After this transaction with Nicodemus, Jesus departeth from Jerusalem into Judea, and there he setteth his Disciples to baptize in his Name: that whereas John had only baptized in the name of Christ, and his baptized ones did not know who Christ was, now the Dis∣ciples baptize in the name of Jesus of Nazareth, to evidence him to be the Christ into whose Name John had baptized.

John himself was baptizing still in Aenon in Galilee, having traversed Judea upon the coasts of Jordan; and Peraea or beyond Jordan; and now come thither where presently his sun is to set.

This Chapter contains the story of half a year and somewhat more, namely from the Passover [if the conference with Nichodemus were at that time] till after the feast of Ta∣barnacles: at which time it was a whole year since Christ was baptized, and a year and an half since John began to baptize.

SECTION XV.

LUKE Chap. III. Ver. 18, 19, 20.

JOHN Imprisoned.

FRom the last verse of the preceeding Section and forward, we hear no more of John in any of the four Evangelists, till you find him in prison. Therefore this portion in Luke, which giveth the story of his imprisonment, is very fitly and properly to be sub∣joyned to what preceedeth: observe how aptly the first verse of this and the last of that do joyn together. Luke indeed hath used an anticipation here, laying down the story of Johns imprisonment, before the story of Christs being baptized, because he would shew the effects of Johns doctrine altogether. With Pharisees, Sadduces, Publicans, Souldiers, and the rest of the people, he found entertainment of his doctrine when he told them their faults, and taught them their duty; but when he reproved Herod, he would not be so com∣pliant, but imprisoned him. The time of his commitment may be guessed, by what time it was that Christ slipped aside for his own safety upon the hearing how the case went with John, which will appear to be about the middle of our November, and John had begun to preach and baptize at spring was twelvemonth before, about some eighteen or nineteen months ago.

SECTION XVI.

[CHRIST. XXXI]

JOHN Chap. IV. All the Chapter.

MATTH. Chap. IV. Ver. 12.

CHRIST at Jacobs well Converteth Samaritans: Healeth a sick person, &c.

CHRIST was in Judea when John was apprehended by Herod in Galilee. His pre∣tended quarrel was the multitude of Johns disciples, as dangerous for innovation: but the very true cause indeed was, his and Herodias spleen for Johns plainness with them a∣bout their incest. The Pharisees at Jerusalem would soon hear what was become of John their eye-sore, and what Herod laid to his charge, namely the dangerousness of his gathering so many disciples. Now our Saviour understanding that they looked upon him, as one that had more Disciples then John, and so was in equal danger from them upon that ac∣count, he getteth out of Judea out of their reach and goeth to Galilee. But was not Galilee within their reach too?

From ver. 35. may be computed the time of this journey into Galilee, namely when it was now four months to harvest; that is, to the Passover, for from the second day in the Pass-over week their Harvest began, Lev. 23. 11, &c. And from this, there may be some reasonable conjecture concerning the time when John was cast into prison. Christ was in Sychar field about the latter end of our November, when it was now four months to the Passover, and he took that journey as soon as he understood of Johns imprisonment, Matth. 4. 12. He was now entred upon his one and thirtieth year of age.

When he cometh up into Galilee, he avoideth his own City Nazareth, ver. 44. because he knew he should find no respect there in regard of the mean education that he had a∣mong them: but he goeth to Cana where he had done his first miracle; and from thence with a word of his mouth he healeth one sick at Capernaum. It was the son 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of one of the Kings party, namely of old Herods, to whom divers of the eminent and learn∣ed of the Jews had gone to be his servants, to the distast of others, and probably in a reluctan∣cy to their own principles, but overcome with court interests, Juchasin fol. 19.

SECTION XVII.

LUKE Chap. IV. from Ver. 14. to Ver. 31.

MARK Chap. I. Ver. 14.

CHRIST Preaching in Nazaret Synagogue is in danger of his life.

THus is CHRIST come up to Galilee again from Jerusalem, and out of Judea where he had staid a good space. The Reader may observe here what a chasma [if I may so call it] there is in the story of Luke, who hath stepped from the story of Christs temp∣tation in the wilderness, to this his coming to Galilee, and hath laid nothing between, whereas there was a whole years history intercurrent; and so we observed such another Chap. 2. 39.

At his first coming up into Galilee in this voyage, he avoideth his own Town Naza∣reth, because he knew a Prophet hath no honour in his own Country, but now having gon up and down the country some space, and a renown being gone of him all over those parts, he cometh at last to see what entertainment he can find in his own Town. There he is admitted [as a member of that Synagogue] to be Maphtir, or publick reader of the second Lesson in the Prophets for that day. But preaching upon what he had read, and hinting the calling of the Gentiles, from the dealing of Elias and Elisha with some Heathens, and withall pinching close upon the wickedness of Nazaret by that compari∣son, he is in danger of his life, but delivers himself in some miraculous manner.

He preacheth thus in the Synagogue, in the authority and demonstration of a Prophet, and as he evidenced that authority elsewhere by his miracles, so doth he here in Nazaret, by reading of the Lesson in the Prophet, which being to be red in the original Hebrew, which Language was now lost among them and only attained to by study, he sheweth his Prophetical spirit in this skill in the language, having had no education to such a pur∣pose. The reader in the Law and Prophets both, had an Interpreter, that rendred what was read out of the Hebrew text into the vulgar language, and the Interpreter sometime took liberty to paraphrase upon the Text [as the Caldee Paraphrast had done, especially upon the Prophets,] and kept not always verbatim to it. The Jerusalem Gemarists give an instance of such a thing, in Sanhedr. fol. 20. col. 3. Joseph the Maonite interpreted in the Synagogue in Tiberias these words, Hear ye this all ye people, Why do not ye labour in the Law? have not I given the Sanhedrin to you for a gift? And hearken O house of Israel.

Why do you not give the Sanhedrin the gift I appointed you at Sinai? And hearken O house of the King, for the judgment is to you; I speak it to you, but the judgment is to the Priests: I will come and sit with them in judgment, and end and destroy them out of this world. So Christ in reading the Lesson out of the Prophet, becomes his own Interpreter and Para∣phrast both.

SECTION XVIII.

MATTH. Chap. IV. Ver. 13, 14, 15, 16, 17.

MARK Chap. I. Ver. 14, 15.

CHRIST at Capernaum in the coasts of Zebulon and Nepthali, &c.

WHereas Matthew in the beginning of this Section, telleth that Christ left Nazareth, Luke in the end of the preceeding, shews the reason why, namely because he was in hazard of his life there, and so the connexion is made plain.

In the coasts of Zebulon and Napthali captivity had first begun, 2 King. 15. 29. and there Christ first beginneth, more publickly and evidently to preach the near approach of the Kingdom of Heaven and redemption. In the first plantation of the Land after the captivi∣ty, Galilee escaped from being Samaritan, and was reserved for this happy priviledge, of being the first scene of Christs preaching the Gospel. And as that country was inhabited by a good part of the ten Tribes before their captivity, so upon the return out of Babel in the ten tribes of Zorobabel and Ezra, it may well be held to have been planted with some of the ten Tribes again. For 1. Observe in Ezra 1. that there is a Proclamation from Cy∣rus, that any of the blood of the Jews wheresoever within his dominions, should have liberty to go up to Jerusalem, ver. 3, 4, 5, Now undoubtedly the ten Tribes were then residing within his dominions, and it is harsh to conceive that they had all so far utterly forgot God and their country, as none of them to desire to go to their own Land again when permitted. 2. There is a summa totalis in Ezra 2. of fourty two thousand, three hundred and threescore, ver. 64. that returned out of captivity upon that Proclamation, and there are the number of several families reckoned, as making up that sum: where∣as if the total of these particulars be summed up, it reacheth not, by sixteen thousand or thereabout, to that number of forty two thousand, three hundred and threescore. Where then must we find those sixteen thousand, since they arise not in the number of the families there named? The families there named are of Juda and Benjamin and then cer∣tainly those sixteen thousand can hardly be imagined any other then of the ten Tribes. And 3. Whereas it is apparent that the returned of Judea and Benjamin, planted Judea, whom can we imagin, but some of the ten Tribes to have planted Galilee? And hence their difference in language from the Jews of Judea, and in several customs. And hence the reducing of some after the captivity, to the line of some of the ten Tribes: as Hannah to the Tribe of Asher, Luk. 2. 36. Ben Cobisin of the line of Ahab. Talm. Jerus. in Taa∣nith fol. 68. col. 1.

And here is the first returning of the ten Tribes, to be supposed, and it carrieth fair probability, that the most of the twelve Apostles, and many of the rest of the Disciples that were of Christs most constant retinue, were of the progeny of some of the ten Tribes returned.

SECTION XIX.

LUKE Chap. V from the beginning to Ver. 12.

MATTH. Chap. IV. Ver. 18, 19, 20, 21, 22.

MARK Chap. I. Ver. 16, 17, 18, 19, 20.

Peter and Andrew, &c. called to be fishers of men.

THe method and series is confirmed by the transition of Matthew and Mark: but in the order of Luke there is some difficulty. 1. He relateth the calling of these Dis∣ciples differently from the relation given by the other: for they say Christ called Peter and Andrew as he walked by the sea side, but he storieth their call when Christ was with them in the ship: they say he called James and John at some distance beyond Peter and Andrew, but he carrieth it as if he called them all together. But this is not contrariety, but for the more illustration; they all speak the same truth, but one helps to explain another. The story at full in them all is thus: As Jesus walked by the sea of Genezareth, he saw two ships standing there, the one whereof belonged to Peter and Andrew, and the other to James and John. All these men, being partners, had been fishing all night, but had caught nothing, and were now stepped down out of their ships to wash their nets. Christ pressed with multitude on the shore, entreth into Peters ship and thence teacheth the

people. And thence putting off a little into the main, he helpeth Peter to a miraculous draught of fishes, which was so unwieldy that he was glad to becken up James and John from the shore to come and help them. The draught of fishes was got up and boated, and then James and John return to the shore again, and fall to mending their net which was rent at the helping at so great a draught. Peter seeing what was done, adoreth Christ, and he and Andrew being yet at sea, are called by him for fishers of men, and bringing their ship to shore, they leave all and follow him. Christ and they coasting a little further along the shore, came to James and John, and he calleth them. And thus lieth the story at the full.

2. A second scruple in the order of Luke is this, that he hath laid the two miracles of casting out a Devil in Capernaum Synagogue, and the healing of Peters mother in law, before the calling of these Disciples, which apparently by this Evangelist were after. But the reason hereof may be conceived to be, especially this. In Chap. 4. ver. 30, 31. he had related that Jesus escaping from Nazaret, came down to Capernaum, and being now in the mention of his being there, he recordeth these two miracles that he did there [though not at that very time he hath brought them in] having an eye in that his relation, ra∣ther to the place then to the time. And so we shall observe elsewhere, that the very men∣tion of a place, doth sometimes occasion these holy penmen, to produce stories out of their proper time, to affix them to that their proper place.

These Disciples hitherto, were only as private men, following Christ, and here is the first time that they are but mentioned to the Ministerial function, to be fishers of men: How then did they baptize before? John 3. 22. with John 4. 2. And the starting of this question, calleth to remembrance that saying of the Apostle, 1 Cor. 1. 17. Christ sent me not to baptize, but to preach the Gospel: Is baptism administrable by private men, and is there any inconsistency betwixt baptizing and preaching? Answ. As baptism was in use among the Jews for admission of proselytes under the Law, these two things were required to it, 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He that was baptized must be baptized before three: 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The thing required a concessus, or to be done by the allowing of some eldership. And because it required this [saith Maymony, whose words the for∣mer are also] therefore they baptized not on the Sabbath, nor on the holy days, nor in the night. A man that baptized himself, and proselyted himself, although it were before two witnesses; or that came and said I was proselyted in such a mans concessus and they baptized me, he is not per∣mitted to come into the Congregation, till he bring witness. Maym, in Issure. biah. per. 13. The reason of this strictness was, because of their strict niceness about conversing or matching with a Heathen, till they were sure he was fully Israelited.

Christ and the Apostles in the administration of baptism, followed or forsook their custom as they saw cause. In the case alledged, he follows it, he preacheth and calleth in Disciples, and they are baptized by these Disciples, but Christ chief in the action: and therefore one text tells us that he baptized, though we are taught by another text, that he baptized not. Now the Disciples are not to be looked upon as private men, since they were men of such privacy with the Messias, and not only converted by him, but called to be with him, and intended by him to be solemnly inducted into the ministerial function when he should see time.

And answerably in that saying of the Apostle, I came not to baptize, but to preach, he set∣teth not an inconsistency between these two, which were joyned by Christ in Pauls and all Ministers Commission, Matth. 28. 19. but he speaketh according to this custome that we have mentioned, which the Apostles followed when disciples came in to be baptized, by multitudes, they themselves preaching and bringing in disciples to be baptized, and others baptizing them, and they not private men neither, but fellow-labourers with them in the Gospel, and Ministers of it.

Fishers of men] Maym. in Talm. Torah. per 7. speaks of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fishers of the Law.

SECTION XX.

MARK Chap. I. from Ver. 21. to Ver. 40.

LUKE Chap. IV. from Ver. 31. to the end of the Chapter.

MATTH. Chap. VIII. Ver. 14, 15, 16, 17.

A Devil cast out in Capernaum Synagogue. Peters wives Mother and divers more healed.

IF the transition of Mark from the preceding story to this, be observed, it cleareth the order: For having declared there how Christ had called his Disciples; And they, saith he, that is Christ and his new called Disciples went into Capernaum; his own City.

There on the Sabbath day he casteth out a devil, in the Synagogue, who by confessing Christ for the Messias, would have terrified the people with the dread of him, that they might not dare to entertain him. From the Synagouge they go to dinner to Peters house,

and there he raiseth his wives Mother in law from a Fever: And after Sun-set when the Sabbath was done; many more are brought to him and are healed. They began their Sab∣bath from Sun-set, and at the same time of the day they ended it. Talm. Hierosolm. in Sheviith. fol. 33. col. 1. And their manner of observing it, briefly was thus: for the con∣sideration of such a thing may be of some use, in some places of the Gospel as we go along, since there is so frequent mention there about their Sabbath.

The Eve of the Sabbath, or the day before, was called the day of the preparation for the Sabbath, Luk. 23. 54. and from the time of the evening sacrifice and forward, they be∣gan to fit themselves for the Sabbath, and to cease from their works, so as not to go to the barber, not to sit in Judgement, &c. nay not to eat thenceforward till the Sabbath came in. Nay thenceforward they would not set things on working, which being set awork would compleat their business of themselves, unless it would be compleated be∣fore the Sabbath came. As, they would not put Galls and Coperas to steep to make Ink, unless they would be steeped while it was yet day, before the evening of the Sabbath was entred. Nor put wooll to dying, unless it would take colour whilst it was yet day: Nor put Flax into the oven, unless it would be dried whilst it was yet day, &c. Talm. in Sab. per. 1.

They washed there face, and hands, and feet in warm water, to make them neat against they met the Sabbath, and the ancient wise men used to gather their scholers together and to say, Come let us go meet King Sabbath, Maym. in Sab. per. 36.

Towards Sun-setting, when the Sabbath was now approaching, they lighted up their Sabbath candle. Men and Women were bound to have a candle lighted up in their Houses on the Sabbath, though they were never so poor, nay though they were forced to go a begging for Oyl for this purpose: and the lighting up of this candle was a part of making the Sabbath a delight: and women were especially commanded to look to this business, &c. Ibid.

They accounted it a matter of special import and command, to hallow the Sabbath with some words; because it is said, Remember the Sabbath day to hallow it: and accordingly they used a two-fold action to this purpose, namely a solemn form of words in the way of hallowing it at its coming in, and this they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kiddush, and another solemn form of words in way of parting with it at its going forth, and this they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Habdala.

The solemnity accompanying the hallowing of it at its coming in was thus. They spred and furnished the table with provision, and had the Sabbath candle burning by; and the master of the house took a cup of wine, and first rehearsed that portion of Scripture in Gen. 2. ver. 1, 2, 3. and then blessed over the wine, and then pronounced the hallowing bles∣sing of the Sabbath, and so drank off the wine, and the rest of the company drank after him, and so they washed their hands and fell to eat. This helps to understand those ver∣ses of Persius in Satyr. 5.

—At cum Herodis venere dies, unctaque fenestris Dispositae pinguem nebulam vomuere lucern•• Portantes violas, rubrumque amplexa catinum Cauda natat thynni, tumet alba fidelia vino: Labra moves tacitus recutitaque Sabbata palles.

They used to eat their meals on the Sabbath, and thought they were bound to it in honour of the day, the first of which was this that they ate at the very entrance of it over night. Yea the poor that lived of alms were to eat three meals that day: and those that were of ability were to get choice provision, and always better, at the least not the same that they used on the week days.

The morning being come, and up, they went to morning prayer in the Synagogue, and when they had done there, they went home and ate their second meal: and when they had done that, they went to some Both Midrash, or Divinity Lecture, and there spent the time till the afternoon was wellcome on; and then went home and ate their third meal, and so continued eating and drinking till the Sabbath went out.

At the going out of the Sabbath, which was about Sun-setting, the master of the fami∣ly again gave thanks over a cup of wine; then over his candle [for he set up a parting candle too,] and then over some spices which they used for the refreshing or reviving of any person that should faint for sorrow to part with the Sabbath [this is the reason they give themselves;] And then he pronounced the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 separation blessing, by way of se∣perating between the Sabbath that was now going out, and the working day that was coming in. And so he and the company drank off a cup of wine and fell to their victuals again.

But to return again to our Evangelists. The retrogade course of Lukes method at this place, appeareth more conspicuous then before. For in the beginning of the fifth Chap∣ter

he giveth the relation of the Disciples calling, and in the latter end of the fourth, this story of casting out the Devil in Capernaum Synagogue, which was after their cal∣ling. Which he hath so placed, the rather [besides what was said upon this matter be∣fore] because in the last verse of that fourth Chapter, he speaketh of Christs preaching all about in their Synagogues, and therefore beginneth the fifth Chapter with the story of the calling of the Disciples, that he might shew how Christ went attended with them in that perambulation. And in the same manner Matthew hath laid their call and that voy∣age close together for the very same intimation. Matth. 4. 22, 23. although other occur∣rences came between which he hath laid a great way off: As the story of Peters wives mother, which is brought in in this Section. He had said Matth. 4. 23. That Jesus went about all the Synagogues of Galilee, teaching in their Synagogues and preaching the Gospel of the Kingdom, and healing all manner of sickness. He therefore beginneth first with his Doctrine, and layeth down the Sermon in the Mount, and then beginneth to speak of his Miracles at Chap. 8. and first giveth the story of healing a Leper, which was the first Mi∣racle he wrought in that perambulation: and then the healing of the Centurions servant, which was the first Miracle he wrought after the Sermon in the Mount: and there being come into mention of one Miracle done in Capernaum, he also bringeth in another [though not done at the same time, but before] that he might dispatch the works done in that place together. And thus the scope of his method is plain: and here again we see an ex∣ample of what was said before, namely that the mention of a place doth oftentimes oc∣casion these holy Pen-men, to speak of stories out of their proper time, because they would take up the whole story of that place all at once or together.

SECTION XXI.

MATTH. Chap. IV. Ver. 23, 24, 25.

A third perambulation of Galilee.

THE beginning of this Section, and the conclusion of the preceding, being laid to∣gether, the order appeareth plain and direct.

CHRIST had perambulated Galilee twice before, since he was baptized, but either altogether without, or else with very little retinue, but now attended with his Disciples and with great multitudes: and his fame is now spread throughout all Syria. Syria was exceeding numerously inhabited by Jews, and in divers things it is set in equal privilegial pace and equipage with the Land of Canaan. Insomuch that there is a controversie amongst our wise men [saith R. Menahem on Deut. 11.] whether Syria which was subdued by David were of the Land of Israel or no.

In three things, say they, Syria was equal with the Land of Israel, and in three things it was equal with heathen Countries: The dust defiles, as heathen Countries dust doth, and he that brings a Bill of Divorce out of Syria, is as if he brought it out of a heathen Land; and he that sells his servant into Syria, is as he that sold him into a heathen Country: In three things it is equal to the Land of Israel: for he that buyes Land in Syria, is as if he bought it in the suburbs of Jerusalem, and it is liable to Tithes, to the year of release, and if he can go to it in cleanness, it is clean. Tosaphta in Kelim per.

SECTION XXII.

MARK Chap. I. from Ver. 40. to the end of the Chapter.

LUKE Chap. V. Ver. 12. 13, 14, 15, 16.

MATTH. Chap. VIII. Ver. 2, 3, 4.

A Leper healed.

MARK and Luke do assure the order: the reason why Matthew hath placed this story, as he hath done, hath been observed instantly before: which some not ha∣ving taken notice of, have supposed the story in Matthew, and in the other two Evange∣lists not to have been the same, but conceive they speak of two several Lepers healed at two several times: whereas the words of the Leper, and the words and action of Christ in all the three, do assert it plainly for one story; and had the reason of Matthews dislo∣cation of it been observed, it would never have been apprehended otherwise.

Lepers in Israel might not come into the Cities, till the Priests had pronounced them clean, and so restored them again to the Congregation: for the Priests could not heal, but only judge of the malady: and whom they pronounced clean, were not healed wholly of the disease, but were enlarged only from their separation: The Leprosie con∣tinued still, though they were absolved from their uncleanness by the Priest [a very

pregnant emblem of original sin,] but the danger of infection was over, and so they were restored again to humane society. If this Leper had not yet been under the Priests absolution, his faith, or his earnest desire of his recovery, or both, enforceth him to break those bounds that were set him, and he straineth courtesie to come to Christ in a City, Luke 5. 12. If he were absolved by the Priests already from his uncleanness, yet seeketh he to Christ to make him clean from his disease, which the Priests could only pronounce him clean from: the Priests could only pronounce him clean to the Congregation; Christ makes him clean to himself.

SECTION XXIII.

MARK Chap. II. from the beginning to Ver. 15.

LUKE Chap. V. from Ver. 17. to Ver. 29.

MATTH. Chap. IX. from Ver. 2. to Ver. 10.

CHRIST healeth a palsie man: forgiveth sins: calleth MATTHEW.

MARK and Luke do again confirm the order: but Matthews dislocation of the same story, doth breed some scruple. For the clearing of which, let us first begin at the very conclusion of this Section, and make good the order there in the end, and that will illustrate the propriety of it here in the beginning: We have parted the story of the calling of Levi, from the story of the feast that he made for Christ after his call, although all the Evangelists that handle his story have laid them close together: The warrant upon which we have parted them, although they be so nearly joyned in the Text, is from these two things: 1. From undoubted evidence, by the current of the history, and the pro∣gress of the Evangelists hitherto, which makes it plain, that Levies calling was at that time that we are now upon; or as it is laid in the end of this Section. 2. From this evi∣dence, that his feast was not of a good while after his call, in that Matthew saith, while he was speaking, namely about fasting, and putting new cloth into an old garment, &c. [which speech both the other Evangelists place at Levies feast or presently upon it:] Jairus came unto him. See Matth. 9. 18. Mark 2. 15, 18, 19. Luke 5. 29, 33, &c. Now it is plain by the process of the history of Mark and Luke, that very many things, and a good space of time intercurred between the calling of Matthew or Levi, and the com∣ing of Jairus: for Levies call is in Mark 2. 14. and Luke 5. 27. and the story of Jairus his coming is not till Matth. 5. 22. and Luke 8. 41. Now in that these words that Christ was in speaking when Jairus came to him, Matth. 9. 18. were spoken at Levies feast, Luke 5. 29, 33. it is apparent that his feast was a good space of time after his call: and hence have we warrant for the putting of those stories in the harmonizing of the Evangelists. The three indeed that speak of these stories do handle them together, because they would dispatch Levies story at once: and Mark and Luke do mention what occurred at his feast, but when they have done that, they return to the story and time, that properly followed in order after his calling.

Here therefore is the reason of Matthews so far dislocating the story of the palsie man that is before us as he hath done: namely because in that ninth Chapter he pitcheth upon the time of Levies feast, and from that time goes on forward with the story succeeding it: And so having pitched upon the time of his feast, he also brings in the story of his call, because he would take up his whole story in one place, as the other Evangelists have also done: and with the story of his call, he hath likewise brought in the story of the palsie man because it occurred at the same time.

Matthew is not ashamed to proclaim the baseness of his own profession before he was called, that that grace might be magnified that had called him. He was a Publican [and as it seemeth] at the Custom-house of Capernaum, to gather custom and tribute of those that passed over the water, or that had to deal on that Sea of Galilee. The Jerus. Talm. hath this Canon. Demai. fol. 23. col. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: A Pharisee [or one of the religion] that turns Publican, they turn him out of his order, but doth he leave his Publicanism? They restore him to his order again: so unconsistent did they repute this profession and religion. Maym. in Gezelah. per. 5. Men of whom it may be presumed that they are robbers, and of whom it may be presumed that all their wealth is gotten of rapine, because their trade is a trade of robbers, as Publicans and theeves, it is unlawful to use their wealth, &c. He becomes an Apostle and a Penman of the Gospel: He wrote his Gospel first of all the four; and wrote it in Greek, though he wrote it more particularly for Hebrews: for the Hebrew Tongue was so lost, that it was not ordinarily to be under∣stood; and the Greek Bible was the readiest in the hands of the unlearned, to examine the quotations from the Old Testament, that he or any other of the divine Penmen should alledge: The Prophets had been but very lately before Matthews time turned into the Chaldee Tongue by Jonathan ben Uzziel, and the Law by Onkeles a little after; and the

Jerusalem Talmud tells of a Targum or translation of Job, which Gamaliel Pauls Master had. Shabb. fol. 15. col. 3. and all this because the original Hebrew was not commonly un∣derstood. And in the reading of the Law and Prophets in the Synagogues, they had In∣terpreters that rendred it into the Syriack, as was said a little before, because they under∣stood not the Original; therefore it were unreasonable that Matthew should write in Hebrew, a Language then to the most unknown.

SECTION XIV.

JOHN Chap. V. All the Chapter.

CHRISTS second Passover after his Baptism.

An infirm man healed at Bethesda.

FOR the justifying and clearing of the order in this place, these things are to be ta∣ken into consideration. 1. That the first thing that the two Evangelists Mark and Luke, who are most exact for order, have placed after the calling of Levi, is, the Disciples plucking the ears of Corn. They have indeed interserted Levies feast, and Johns Disciples questioning about fasting, but that was more for the dispatching of Levies story altoge∣ther, then for the propriety of their subsequence each to other, as hath been shewed al∣ready. 2. In that the story of the Disciples plucking the ears of Corn, is joyned by them next, we are to look for a Passover between, for till the Passover was over, and the first∣fruits sheaf offered the second day after, it was not lawful to meddle with any Corn, to use, or to eat it, Lev. 23. 14. 3. Christ had said in the field of Sichem, that it was then four months to harvest, Joh. 4. 35. that is, to the Passover, at what time their Barley har∣vest began, Lev. 23. 11. &c. Now, casting up the time from that place and speech, taken up in the current of the story from thence hither, we cannot but conclude the four months to be now up, and this to be the Passover, then thought upon in those words. And we may conceive that the Evangelist hath the rather omitted to call it by its proper name, or to speak it expresly, that this feast was the Passover, because in that speech he had given fair intimation, how to understand the next feast of the Jews that he should speak of. He mentioneth indeed a Passover in Chap. 6. 4. but we shall find by the pro∣gress of the story in the other Evangelists, that that was yet so far yet to come, that it cannot in the least wise be supposed to be that which was to come within four months af∣ter Christs being in the field of Sichem. The feast of the Jews therefore that he speaketh of in the first verse of this Chapter, must needs be that Passover referred to Joh. 4. 35. and this considered doth clear the order.

At this Passover a man is healed at Bethesda, who had been diseased from seven years be∣fore Christ was born. This was a pool first laid up by Solomon, as may be conjectured from Josephus de Bel. lib. 5. cap. 13. compared with Nehem. 3. and at first called Solomons Pool, but now Bethesda, or the place of mercy from its beneficial virtue. It was supplied with wa∣ter from the fountain Siloam, which represented Davids and Christs Kingdom, Isa. 8. 6.

The five porches about it, and the man, when healed, carrying his bed out of one of them, calls to mind the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mevuoth or Entries that are so much spoken of in the Trea∣tise Erubbin, the carrying of any thing out of which into the street on the Sabbath day, was to carry 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of a private place into a publick, and was prohibited.

He is hereupon convented before the Sanhedrin, and there he doth most openly con∣fess and prove himself to be the Messias: And he asserteth that all Power and Judgment is put into his hand, and that he hath the same authority for the dispensing of the affairs of the New Testament, that the Father had for the old. And this he doth so plainly, that he leaveth their unbelief henceforward without excuse.

The Jews speak of divers ominous things that occurred fourty years before the destru∣ction of the City; As▪ It is a tradition that fourty years before the Sanctuary was destroyed the Western Lamp went out, and the scarlet list kept its redness, and the Lords lot came up on the left hand. And they locked up the Temple doors at even, yet when they rose in the morning they found them open. Jerus. in Joma fol. 43. col. 3. And, Sanhedr. fol. 18. col. 1. Fourty years be∣fore the Temple was destroyed, power of judging in capital matters was taken away from Israel: Now there are some that reckon but thirty eight years between the death of Christ and the destruction of the City; and if that be so, then these ominous presages occurred this year that we are upon. It being just fourty years, by that account, from this Passover at which Christ healeth the diseased man at Bethesda, to the time of Titus his pitching his Camp and siege about Jerusalem, which was at a Passover. But of this let the Reader judge.

SECTION XXV.

LUKE Chap. IV. from the beginning to Ver. 12.

MARK Chap. II. from Ver. 23, to the end: and Chap. III. from the beginning to Ver. 7.

MARK Chap. XII. from the beginning to Ver. 15.

The Disciples plucking ears of Corn: A withered hand healed on the Sabbath.

THE words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which Luke hath used ver. 1. being rightly under∣stood, will help to clear the order of this Section, and to confirm the order of the preceding.

The Law enjoyned that the next morrow after the eating of the Passover, should be kept holy like a Sabbath, Exod. 12. 16. and accordingly it is called a Sabbath, Lev. 23. 7, 11. And there the Law also enjoyns that the next day after that Sabbatical day, they shall of∣fer the sheaf of first fruits to the Lord: and from that day they should count seven Sab∣baths to Pentecost, which was their solemn festival, and thanksgiving for that half harvest, viz. Barley harvest which they had then inned, Lev. 23. 15, 16, 17. That day therefore that they offered their first Barley sheaf, and from which they were to count the seven Sabbaths or weeks forward, being the second day in the Passover week, the Sabbaths that followed, did carry a memorial of that day in their name till the seven were run out: as the first was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first second-day Sabbath; The next 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the second second-day Sabbath: the next 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the third second∣day Sabbath, and so the rest of all the seven through. Now let it be observed, 1. That no Corn, no not ears of Corn might be eaten till the first-fruits sheaf was offered and wa∣ved before the Lord, Lev. 23. 14. 2. That it was waved the second day of the Passover week. 3. That this was the first Sabbath after that second day, when the Disciples pluckt the ears of Corn, and it will plainly evince that we must look for a Passover before this story, and so it will shew the warranty and justness of taking in the ••ifth of John next before it.

But the order of Matthew may breed some scruple, and that the rather, because that though he hath placed this story after divers occurrences that are yet to come, yet he hath prefaced it with this circumstance, At that time: Now this expression doth not always center stories in the same point of time, but sometimes it hath made a transition betwixt two stories, whose times were at a good distance asunder: as Gen. 38. 1. Deut. 10. 8. and so likewise the phrase, In these days, Matth. 3. 1.

The latter story about healing the man with the withered hand, is so unanimously or∣dered by all the three, after the other, that there is no doubt of the method of it.

It was a special part of religion which the Jews used on the Sabbath, to eat good meat, and better then they did on the week days: yea they thought themselves bound to eat three meals on that day [as was said before,] and for this they alledge, Isa. 58. 13. Vid. Kimch. ibid. & Tanch. fol. 1. Talm. & Maym. in Shab. &c. compare Phil. 3. 19.

Observe how far the Disciples are from such an observance, and from such provision, when a few ears of Barley [for that was the Corn plucked] must make a dinner.

The plucking of ears of Corn on the Sabbath was forbidden by their Canons verbatim. Talm. in Shab. per. 7. & Maymon. Shab. per. 7, & 8. He that reapeth Corn on the Sabbath, to the quantity of a fig, is guilty. And plucking Corn is as reaping: And whosoever plucketh up any thing from it growing, is guilty, under the notion of reaping.

Christ before his healing the withered hand, is questioned by them; Is it lawful to heal on the Sabbath day? Their decretals allowed it in some cases. Tanch. fol. 9. col. 2. our Doctors teach the danger of life dispenseth with the Sabbath. And so doth Circumcisi∣on and the healing of that. But this is a rule saith Rabbi Akibah, that that which may be done on the eve of the Sabbath, dispenseth not with the Sabbath. Talm. in Shabb. per. 19. Such was this case. Compare Luke. 13. 14. They accounted that this might have been done any other day.

SECTION XXVI.

MARK Chap. III. from Ver. 7, to Ver. 13.

MATTH. Chap. XII. from Ver. 15, to Ver. 22.

Great multitudes follow Christ: who healeth all that come to him.

THe connexion that both these Evangelists have at this story, doth abundantly assert the order. The Pharisees took counsel to destroy him, but when Jesus knew it, he departed, &c. The Herodians joyn with them in their plotting, which seem to have been these learned and great men of the Nation who had gone into the service of Herod the Great, and now of his son mentioned before.

SECTION XXVII.

LUKE Chap. VI. from Ver. 12. to Ver. 20.

MARK Chap. III. from Ver. 13. to the middle of Ver. 19.

MATTH. Chap. V. Ver. 1.

The twelve Apostles chosen.

LUKE and Mark do methodize and fix the time of the Sermon in the Mount; which Matthew hath laid very early in his Gospel, because he would first treat of Christs Doctrine, and then of his Miracles.

In a mount neer Capernaum, he ordaineth▪ a Ministry for the Church of the Gospel, and delivereth the doctrine of the Gospel, as Moses at Sinai had done the like for the Law. The number of the present Ministers appointed, whom he calleth Apostles, was twelve, agreeable to the twelve Tribes of Israel: that as they were the beginning of the Church of the Jews, so are these of the Gentiles: and to both these numbers of twelve joyned together, the number of the four and twenty Elders, the representative of the whole Church, Rev. 4. & 5, &c hath relation, Rev. 21. 12, 14.

The Text allotteth these ends of their appointment: 1. That they might be with Christ, to see his glory, Joh. 1. 14. and to be witnesses of all things that he did, Acts 10. 39, 41. Luk. 24. 48. 2. That he might send them forth to preach. 3. To heal diseases and cast out Devils.

Before they were completed in all their divine endowments, they grew on by degrees; They were auditors a good while, and learning the doctrine of the Gospel, that they were to preach, before they set upon that work: for though Christ chose them now, yet it is well towards a twelve month, before he sends them abroad a preaching, as will appear in the process of the story. So that besides the time that they had spent before this their choosing, they also spent that in hearing and learning from the mouth of their Master, what they were to teach when he should employ them: So that even the Apostles themselves at the first setting forth into the Ministry, did not preach by the Spirit, but what they had learn∣ed and gotten by hearing, study, conference and meditation.

As the Lord under the Law, and from the first founding of that Church, did set apart a peculiar order and function of men for the service of the Sanctuary, so did he under the Gospel, a peculiar order and function for the Ministry of the Gospel; and this no more to be usurped upon, then that: Now as under the Law there were several sorts of men within that function, as High-Priests, Chief-Priests, ordinary Priests and Levites, but all paled in with that peculiarity that no other might meddle with their function: so like∣wise at the first rising of the Gospel, there were Apostles, Evangelists, Prophets, Pastors, Teachers, according to the necessity of those present times, but all hedged in with a di∣stinctive ministerial calling that none other might nor may break in upon. All the Titles and names that Ministers are called by throughout the new Testament, are such as denote peculiarity and distinctiveness of order; as, Wise men and Scribes, Mat. 23. 34. Now the Jews knew not, nor ever had heard of Wise men and Scribes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but the learned of their Nation distinguisht for others, by peculiarity of order and ordina∣tion: And if they understood not Christ in such a sense, namely men of a distinct order, they understood these Titles Wise men and Scribes, in a sense that they had never known nor heard of before: Ministers in the new Testament are called Elders, Bishops, Angels of the Churches, Pastors, Teachers: now all these were Synagogue terms, and every one of them denoted peculiarity of order, as might be shewed abundantly from their Synagogue antiquities: The Jews knew no Elders but men by their order and function distinguisht from other men. A Bishop translates the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chazan, An Angel of the Congrega∣tion translates the title 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sh••liach isibbor, A Pastor translates the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Parnas, And a Teacher translates 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Divinity Reader: Now these terms had never been known by any to signifie otherwaies then men of a peculiar function and di∣stinct order.

SECTION XXVIII.

MATTH. Chap. V. and VI, and VII.

LUKE Chap. VI. from Ver. 20. to the end of the Chapter.

The Sermon in the Mount.

THe proof of the order doth not need to be insisted upon; Luke doth manifestly assert it. It had been foretold by the Prophet, All thy children shall be taught of God, Isa. 54. 13. which if applied to the Gentiles, they had been taught by the Devil, his Oracles and Idols: If applied to the Jews, they indeed had been taught by the Lord in his Pro∣phets, but these were but men like themselves, but this Prophecy foretells the preaching of Christ who was God himself, he teaching and conversing amongst them, he then the great teacher of the world, Isa. 2. 2. and 51.4. doth from the mount neer Capernaum, deliver his Evangelical Law, not for the abolishing of the Law and Prophets, but for their cleer∣ing and fulfilling.

He first beginneth with pronouncing blessings, as the most proper and comfortable tenour of the Gospel: and hereby he calls us to remember Gerizim and Ebal, Deut. 27. For though Israel be enjoyned there to pronounce both blessings and curses upon those mountains, yet are the curses only specified by name and number, for the curse came by the Law, but he that was to bless was to come: which thing taketh place very comfor∣tably and harmoniously here. Luke addeth that he also denounced woes; as, Blessed be the poor: Blessed are ye that hunger now, &c. But wo unto you that are rich: Woe unto you that are full, &c. according to which form the Jews conceive, the blessings and curses were pronounced by Israel from those two mountains mentioned, Talm. in Sotah. per 7. & Tosapht. ibi. per. 8. How did Israel pronounce the blessings and the curses? Six tribes went up to the top of mount Gerizim, and six to the top of mount Ebal: the Priests, and the Le∣vites, and the Ark stood below in the middest between; They turned their faces towards mount Gerizim, and began with blessing; Blessed is the man that maketh not any graven or molten Image an abomination to the Lord, &c. And both parties answered and said Amen. Then turned they their faces towards mount Ebal, and began with cursing; Cursed be them an that maketh any graven or molten Image an abomination to the Lord, &c. and both parties answered Amen: And so of the rest.

2. He proceedeth laying out of the latitude of the Law, according to its full extent and intention, and sheweth the wretchedness of their traditional glosses, that had made the Law of no effect. They understood the Law, Thou shalt not kill, only of actual murder, and that committed by a mans own hand; for if he hired another to kill him, or turned a wild beast upon him, which slew him, this they accounted not murder for which to be questioned by the Sanhedrin, though it deserved the judgment of God, Talm. in Sanhedr. per 9. Maym in Retsea per 2. but he shews that the command extends to the prohibiting of caus∣less anger, and that that deserves the judgment of God, that the uncharitable scornings of a brother, under their usual word Raka, deserved the judgment of the Sanhedrin, and especially the calling him fool [in Solomons sense,] or censuring rashly his spiritual estate, deserved hell fire. They construed the command, Thou shalt not commit adultery. barely of the act of adultery, and that with another mans wife. Trip. targ. in marg. ad Exod. 20. but he tells, that it prohibits, lustful thoughts and looks, and that looking up∣on a woman to lust after her, is adultery in heart. Rabban Simeon delighted to look upon fair women, that he might take occasion by the sight of their beauty, to bless God. [A fair excuse.] Tal. Jerusin Beracoth. fol. 12. col. 3.

The Law had permitted divorces, only in case of fornication, Deut. 24. 1. but they had extended it to any cause, and to so loose an extent, that R. Ahiba said, A man may put away his wife, if he see another woman that pleaseth him better than she. Gittin per. 9. The Law had forbidden fo••swearing, or swearing falsly, thereupon they had made bold to take liberty of vain swearing at pleasure, so that, what they swore were not false; as see Tal. & Maym. in Shev••oh.

These cursed constructions of theirs by which they had made the Law of no effect, he divinely damneth, and stateth the proper and true intent of the Law in these cases.

3. He prescribeth Christian duties, and especially rules of piety, charity and sincerity, and condemneth the hypocritical vainglory of the Pharisees about these things. They used when they gave almes in the Synagogue, to have it openly proclaimed and publish∣ed what they gave, as if a Trumpet had been sounded for every one to take notice of

their charity, Jerus. in Demai, fol. 23. col. 2. And they had an open proclaiming in the streets, for the calling of the poor to gather the corner of the field that they had left them, Id. Peah. per. 4, &c. They loved to be seen praying in the streets, especially in their Phylactery prayers morning and evening, besides other occasional Oraisons, Id. Beracoth. per. 1, & 2. They used to pray those prayers often, and often other prayers, in the Syna∣gogue, apart and distinct from the prayers or service that the Synagogue was then upon, and so their particular devotion was the more subject to be observed, Ib. fol. 8. col. 3, &c. They used on their fasting days to use such a carriage and demeanour in face and garb, that all might observe that it was fasting day with them, Piske. Tosaph. in Taanith. per. 1, &c. And in all their devotions and demeanour they hunted after the praise of men; which he condemneth, and urgeth for sincerity and care to approve the heart to God.

Throughout all this Sermon, this great oracle of divine truth, doth not only shew and hold out the sacred doctrines of faith, manners, duty and eternal life, but he evidenceth throughout, that he was throughly acquainted with all the learning; doctrines and tra∣ditions of those times. And to the explication of this divine Sermon, is required quick and ready versedness in the Jews Records, for Christ hath an eye and reference to their language, doctrines, customs, traditions and opinions almost in every line.

SECTION XXIX.

LUKE Chap. VII. from the beginning to Ver. 11.

MATTH. Chap. VIII. Ver. 1. and then Ver. 5, to Ver. 14.

A Centurion servant healed.

LUKES transition, When he had ended all his sayings, doth prove the order. The four verses that speak about the Leper in Matthew, were taken up before, and their order spoken to then.

A proselyte Captain that had so far affected the Jews religion that he had built a Syna∣gogue in Capernaum, having seen and heard the works and words of Christ, believeth him for the Messias, and beggeth of him the healing of his servant. Which that Christ could do, he concludeth from a comparison of the power of his own word and command among his souldiers: for since they were ready to come, and go, or run at his command, much more doth he conclude, was the word of Christ of power to command away the disease of his servant if he pleased. Christ had often in his Sermon on the Mount, asserted the authority of his own word, against and above the words of their traditionaries, and equalized it with that word that gave the Law. And here is a very high and seasonable confession of the authority of that word, made by this Centurion, and an evidence of the power of it by the healing of his servant at distance. The mans faith is justly extolled though he were a Gentile, and the casting off the Jews is clearly foretold, which Christ had not so plainly spoken out hitherto.

SECTION XXX.

LUKE Chap. VII. Ver. 11, 12, 13, 14, 15, 16, 17.

The Widows Son of Naim raised.

AS Christ yesterday recovered a young man from the point of death, so doth he ano∣ther to day from death it self. The words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ver. 11. do confirm the order. The day after, &c.

Joseph. Antiq. lib. 20. cap. 5. speaks of the Village Nais, as being upon the edge of Sa∣maria, in the way as the Galileans passed to Jerusalem. And it is not improbable that Christ was going thitherward at this time to one of the Festivals; most like to Pentecost.

As he comes to Naim he meets with a dead man carried out [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Talmudick Language] for they might not bury within their Cities, no nor at the Levites Cities, with∣in the compass of that ground without the City that was allotted for its suburbs, Maym. in Shemitah veiobel per. 13. [If Jerusalem went parallel with the Levites Cities in this, as it did in other things, Christs Sepulchre will not prove so near the City as it hath been commonly reputed.] He raiseth this dead man openly, and in the sight of all the company there present, which was very great, and yet when afterward he raiseth Jairus daughter, he chargeth that those that had seen him do the miracle which were but five persons, that they should tell no man what was done, Luk. 8. 56. which prohibition was given rather in regard of the place where it was done, then in any other respect, it being in Capernaunt against which City he had denounced a curse before.

SECTION XXXI.

LUKE Chap. VII. from vers. 18. to ver. 36.

MATTH. Chap. XI. from ver. 2. to ver. 20.

JOHNS Message to Christ •• Christs testimony of John.

THE Transition of Luke from the Stories before, about the raising of the dead man and healing the Centurions Servant, And the Disciples of John shewed him of all these things, doth confirm the order.

JOHN from Machaerus Castle where he lay Prisoner, sendeth two of his Disciples to Christ to enquire of him, Whether he were he that should come; Not that John was ignorant who he was, having had so many demonstrations of him as he had had, and having given so ample testimony of him as he had done, Joh. 1. 34, 36. & 3. 29, 30. Nor that Johns Dis∣ciples were so wilfully ignorant of him as not to be perswaded by their Master that he was he, but his message to him seems to this purpose; John and his Disciples had heard of the great and many miracles that Christ had done, healing the sick, and raising the dead, &c. and it may be, they thought it strange that Christ amongst all his miraculous workings, would not work Johns liberty out of thraldom, who lay a prisoner for him, and for the Gospel he preached before him: And this, may be, was the bottom of their question, Art thou he that shall come, or look we for another? As expecting somewhat more from the Messias, then they had yet obtained. They received a full answer to their question by the miracles they saw wrought, which abundantly proved that he was he that was to come. But as to their expectation of his miraculous enlargement of John, his answer was, that his work was to preach the Gospel, and that it was a blessed thing not to take any offence at him, but to yield and submit to his wise dispensations. And accordingly when the messengers of John were returned, he giveth a glorious testimony concerning him to the people, but yet sheweth how far one truly and fully acquainted and stated in the Kingdom of Heaven, went beyond him in judging of it, who looked for temporal redemption by it.

The Method of Matthew is somewhat difficult here, but he seemeth purposely to have joyned the mission of Christs Disciples and Johns Disciples together. I suppose Christ was at Jerusalem when Johns messengers came to him: and if it were at the feast of Pentecost, John had then been seven or eight months in prison.

SECTION XXXII.

MATTH. Chap. XI. from Ver. 20. to the end of the Chapter.

Chorazin and Bethsaida upbraided.

BEsides Matthews continuing this portion to that that went before, the upbraiding of these Cities is so answerable to the matter contained in the end of the former Section, that it easily shews it to be spoken at the same time: See Ver. 17, 18, 19. of this Chapter.

When Christ saith, that if the things done in these Cities, had been done in Tyre and Sidon, and Sodom, and Gomorrha, they would have repented, and would have remained till now; he understandeth not saving grace and saving repentance in them, but such an external humiliation as would have preserved them from ruine: As the case was with Nineveh, they repented and were delivered from the threatned destruction: their repen∣tance was not to salvation of the persons, but to the preservation of their City: as Ahabs humbling prevented the present judgment, and not his final condemnation.

SECTION XXXIII.

LUKE Chap. VII. from Ver. 36. to the end of the Chapter.

Mary Magdalen weepeth at Christs feet, and washeth them with tears, &c.

THE continuation of this portion in Luke to that in Sect. 31. will plead for its order: and the reader will easily observe, that the interposition of the preceding Section in Matthew, is so far from interrupting the story, that it is necessarily to be taken in there, and is an illustration of it. The actings of the two several parties in this Section, the Pharisee that invited Christ to eat with him, and the woman sinner that comes and weeps at his feet for mercy; may seem to have had some rise from, or some occasional reference

to the speech of Christ in the two Sections next preceding. In the former he had said, The son of man came eating and drinking, and this possibly might induce the Pharisee to his invitation: and in the latter he had said, Come unto me ••e that are weary and heavy laden, and that might invite the woman to her address.

This woman was Mary the sister of Lazarus, who was also called Mary Magdalen▪ of whom there is mention in the very beginning of the next Chapter. That she was Mary the sister of Lazarus, John giveth us ground to assert, John 11. 2. as we shall shew when we come there: where we shall evidence, that these words, It was that Mary which an∣nointed the Lord with oyntment, and wiped his feet with her hair, can properly be referred to no story but this before us: And that Mary the sister of Lazarus was called Mary Magdalen, we shall prove in the next Section: Christ in the story in Sect. 31. when Johns disciples came to him we supposed to be at Jerusalem, and answerably it may be conceived that this passage occurred at Bethany, where Simon the Pharisee may not im∣probably be held to be the same with Simon the Leper, Matth. 26. 6. where this very woman again annointed him.

SECTION XXXIV.

LUKE Chap. VIII. Ver. 1, 2, 3.

Certain women that followed Christ.

LUKE again is the warrant for the order. In the former story he had spoken of one woman that had found healing and mercy with Christ, and he speaks here of divers, and among them Mary Magdalen. Now that she was Mary the sister of Lazarus, let but these two arguments be weighed, not to insist upon more. The first is this: If Mary Magdalen were not Mary the sister of Lararus, then Mary the sister of Lazarus gave no attendance at Christs death, nor had any thing to do about his buriall [or at least is not mentioned as an agent at either] which is a thing so incredible to conceive, that it needs not much discourse to set forth the incredibility of it. There is mention of Mary Magdalen, and Mary the mother of James and Salom, Mark. 15. 40. and Joanna, Luk. 24. 10. but not a word of Mary the sister of Lazarus. She had twice annointed Christ in the compass of that very week, she had ever been as neer and as zealous a woman disciple as any that followed him, and her residence was at Bethany hard by Jerusalem, and what is now become of her in these two great occasions of attending upon Christs death and imbalming? Had she left Christ, and neglected her attendance on him, at this time above all others? or have the Evangelists, whilst they mention the other that attended, left her out? It is so unreasonable to believe either of these, that even necessity inforceth us to conclude, that when they name Mary Magdalen, they mean Mary the sister of Lazarus. And Secondly take this Argument of Baronius, which hath more weight in it then at first sight it doth seem to have, who in his Annals ad Annum Christi 32, goes about to prove this thing that we assert, and he shews how it also was the opinion of the Fathers, and those in former times. His words are these: We say upon the testimony of John the Evangelist nay of Christ himself, that it plainly appears, that Mary the sister of Lazarus, and Mary Magda∣len was but one and the same person. For when in Bethany the same sister of Lazarus annointed the feet of Jesus, and Judas did thereupon take offence, Jesus himself checking the boldness of the furious Disciple, said, Let her alone, that she may keep it against the day of my burial: Now that she that brought the oyntment to the sepulcher for the annointing of the body of Jesus, was Mary Magdalen, is affirmed by Mark, and that she with Mary the Mother of James and Salome did that office. When therefore neither in him, nor in any other of the Evangelists there is any mention of Mary the Sister of Lazarus, who was foretold by our Saviour that she should do that office, it may easily be known that both these Maries were but one and the same. At Joh, 12. 7. we shall shew that that speech must be construed to such a sense, as he hath put on it, save only that following the vulgar Latin, he reads sine ut servet, which indeed makes his sense the fuller, but though not so read, yet will that sense be full enough.

It is to be objected indeed, that Mary was called Magdalen, from the place Magdala, of which there is mention Matth. 15. 29. and in Tal. Jerus. in Maazaroth. fol 50. col. 3. in This passage, R. Jochanan in the name of R. Simeon ben Jochai. He had two inclosures, one in Magdala, the other in Tiberias, &c. And in Beracoth fol. 13. col. 1. there is mention of one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. Juda of Magdala: now Magdala being in Galilee [as some seat it] or over against Galilee beyond Jordan [as others,] it was so very far distant from Bethany, that Mary the sister of Lazarus, whose Town was Bethany, could not possibly be called Magdalen from Magdala. To which we may first give Baronius his answer, who also mentioneth this objection; That though she were of Bethany by original, and the native seat of her fathers house, yet might she also be of Magdala by marriage, or some

occasional residence otherwise. And in the second place, we may adduce what the Talmudicks speak of one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mary Magdalen, or Megaddala, for the word is of doubtful pointing, whom they character for a notorious strumpet in those times that Jesus of Nazareth lived. Alphez. in Gittin. fol. 605. Some man finds a fly in his cup, and takes her out and will not drink, and this was the temper of Papus the son of Judah, who locked the door upon his wife whensoever he went out. The glossaries R. Solamon and Nissim, upon this passage comment thus: Papus the son of Judah, was husband 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to Mary Magdala, and whensoever he went forth he locked the door upon his wife, lest she should speak with any man, which was a usage unfitting, and hereupon there arose discord between them, and she plaid the whore against him. Now they construe the latter word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as signifying one that broided or plated her hair, which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Peter blames in wo∣men, 1 Pet. 3. 3. Tal. Babyl, Venet. in Sanhedr. per. 7. is speaking of one that inticed to Idolatry, and how he was brought to the Sanhedrin and stoned. And thus, say they, they did to Ben Saida in Lydda, and hanged him on the Passeover eve. Ben Saida was the son of Pandira. [They call our Saviour blasphemously by this name Ben Saida.] And a little after. His mother was Saida. His mother was Mary Magdalen, Mary the platter of womens hair. vid etiam Schab. fol. 104. And in Chagigah fol. 4. The Angel of death said to his messenger, Go fetch me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mary the broider of womens hair; He went and fetched Mary Magdala, or Mary the broider of hair for young men. Now whether the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be read Magdela or Magdila, a Participle in Hiphil, which is most pro∣per, and so warranted by Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Kelim per. 15.] or Megaddela in Piel: either of them in a Greek dress, especially the former, come so near the sound of the word in hand, that we may very well construe Mary Magdalen in this Talmudick construction for a woman of common infamy, and that hath this nick-name of Magdila from her lasci∣vious dress and carriage. Observe Lukes expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mary which was called Magdalen: which manner of phrase is rarely used when persons are named after their Country.

SECTION XXXV.

MATTH. Chap. XII. from Ver. 22, to Ver. 46.

MARK Chap. III. from the last clause of Ver. 19. And they went into an house: to Ver. 31.

A Devil cast out: Christ called Belzebub: Blasphenty against the holy Ghost.

THe series and consequence of this Section will require some cleering. 1. The reader here seeth that Mark hath not mentioned any thing from the ordaining of the twelve Apostles unto this place: for the holy Ghost that held all their pens, did so dispose them, that sometimes one should speak the story, sometimes another, and sometimes more or all of them together. Now though the first clause of this Section in Mark, And they went into an house, be joyned so close to the Apostles ordaining, as if that were the next thing done; yet the current of the story in the rest of the Evangelists, doth shew that it is not to be taken in, at that instant: and indeed the progress of the story even in Mark himself, doth shew that this is the proper place of it, as will appear to him that shall pre∣cisely observe it. 2. Matthew hath laid this story of casting out a Devil, &c. next after two stories that occurred before the Sermon in the Mount, as hath appeared in its place: the reason of which may be supposed to be, because he would take up the exceptions of the Scribes and Pharisees together: That this story in Matthew lieth in juncture to these next succeeding will readily appear in them. 3. There is a story in Luke 11. so like this, that one would think it were the very same; for there is mention of the same miracle, ca∣sting out a Devil, and the same cavil of the Pharisees, and the same answer of Christ: and yet the progress of the history of Luke thither, and especially the coming off from that story, do perswade that it was another story. For Luke chaineth such following pas∣sages to it, that cannot possibly be brought in concurrent with the current of these Evan∣gelists now before us. And we shall observe hereafter, that Christ in his latter time did repeat over again very many of those things that he had spoken a good while before: as Moses his Deutronomy was but a rehersal of things that had been acted and spoken in his former time. The same devillishness was in the Scribes and Pharisees in all places, and it was accordingly to be met withal by Christ in more places then one: They had taken up a consent to beat down the dignity and authority of his Miracles, by asserting that what∣soever he did, he did by the power of Magick, and this corrupt blood ran up in their veins every where wheresoever he met them, and therefore it is no wonder if the same words be in their mouths here and there, when the same rotten principle was every where in their hearts. Observe how scornfully they require a sign from Heaven, when they had but newly seen a most heavenly sign.

The word Beelzebul was taken up for the more detestation, as importing, The god of a dunghil, and the sacrificing to Idols they called dunging to an Idol, R. Jose, ben R. Ben. saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He that seeth them dunging to an Idol, must say, He that sacrificeth to other gods must be destroyed. Talm. Jerus. Beracoth, fol. 12. col. 2.

What Christ speaketh about the unpardonableness of blasphemy against the holy Ghost, is in direct facing of their Tener; which held, that blasphemy was attoned for by death though by nothing else. He [say they] by whom the name of Heaven is blasphe∣med, repentance hath no power to save him from punishment, nor the day of expiation to attone for him, or chastisements of the Judges to acquit him. But repentance and the day of expia∣tion attone for a third part, and chastisements a third part, and death a third part. And of such it is said, If this iniquity be purged till you die: Behold we learn that death acquitteth. Talm. Jerus. Sanhed. fol. 27. col. 3.

The Jews defamed the miracles done by Christ as done by Magick, as appeareth not only by this and other places in the Gospel, but even in Talm. Bab. Schabb. fol. 104. col. 2. R, Eliezer said to the wise men, Did not Ben Saida [this is a blasphemous name they give to Jesus of Nazareth, as was said a little before] bring inchantments out of Egypt in incisions in his flesh?

But when they saw they were not able to contradict and decry the credit of the great miracles that he did, and they saw that this would not serve their turn, to say he did them by the power of the Devil; the Devil taught them to betake themselves to another shift clean contrary, and that was, to say and maintain, that when Messias came, he should do no miracles at all: which they assert in Sanhedr. per. Helek. and Maym. in Melachint. per. ult.

SECTION XXXVI.

MATTH. Chap. XII. from Ver. 46, to the end.

MARK Chap. III. from Ver. 31. to the end.

LUKE Chap. VIII. Ver. 19, 20, 21.

CHRISTS Mother and Brethren seek him, &c.

THe Order is cleered by the transition of Matthew, While he yet talked, &c. Luke hath set the coming of Christs mother and brethren, after the Parable of the Sower [whereas the other two Evangelists have set it before and that in its proper place] thereby intimating the end and prosecution of the errand they came upon, which was to take him up from preaching: with which intention and importunity they follow him from place to place. Here is an evidence of the Virgin Maries sinfulness, as well as other womens, if going about to stop Christs Ministry were a sin, as certainly it was, pro∣ceed that intention from what pretence soever. Mark 3. 21. His friends went to lay hold on him, for they said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: signifie that word what it will, whether he is beside himself, or he is faint, or he is in a rapture, &c. their errand and intention was to take him off from the course he was in: which he knew well enough, and therefore he gives so smart an an∣swer, Who is my mother, &c? Compare Deut. 33. 9.

SECTION XXXVII.

MATTH. Chap. XIII. from the beginning to Ver. 54.

MARK Chap. IV. from the beginning to Ver. 35.

LUKE Chap. VIII. from Ver. 4, to Ver. 19.

The Parable of the Sower: and divers other Parables.

MATTHEWS transition doth again cleer the order here. The same day went Jesus, &c. The same day that his Mother and brethren came to him, as is apparent in the twelfth Chapter. So that this consideration helpeth to methodize the order of Luke: for whereas the other two have set the coming of Christs mother and brethren before his ut∣tering of the Parable of the Sower, &c. he hath set it after; and that without contrariety though with diversity. For both the occurrences were on the same day: and he hath by this order shewed how the mother and friends of Christ having once found him, went a∣long with him, whether to prosecute the intention they came upon, or better convinced to attend him and his doctrine.

CHRIST speaking of Parables, which he doth so exceeding much through the Gos∣pel, was according to the stile and Manner of that Nation, which were exceedingly ac∣customed to this manner of Rhetorick. The Talmuds are abundantly full of this kind of oratory, and so are generally all their ancient writers: and they commonly enter upon their Parables with this preface 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: A Parable: To what is the thing like? which stile he also useth not seldom. And sometime they enter upon it more

abruptly with such an entrance as this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To a man, or To a King of flesh and blood, &c. meaning, It is like to a man or like to a King, &c. I believe there are very many in the world, that have not been further acquainted with the writings of the Jews then what they have seen quoted by other writers, and yet are ready to censure them of lies and falshoods [which indeed they are not free from] meerly upon want of acquain∣tance with their stile of Parables and hyperboles.

Very good use may be made of the Talmudick treatises, Peah, Demai, and Kilaim, which treats intentionally concerning sowing and seeds, for illustration of these Para∣bles. In Kilaim, they dispute of sowing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon rocks and upon stones, and of mingling 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wheat and tares, &c. cap. 1. In Peah in Tal. Jerus. fol. 20. they speak of a tree of mustardseed, that one might climbe into like other trees, &c. And in divers other passages in these Parables, some light may be fetched from those tracts: seeing Christ all along speaketh of things usual and most particularly usual among that Nation.

SECTION XXXVIII.

MATTH. Chap. VIII. Ver. 18, 19, 20, 21, 22.

MARK Chap. IV. Ver. 35.

LUKE Chap. IX. Ver. 57. 58, 59, 60, 61, 62.

A Scribe will follow CHRIST, &c.

THe story of CHRISTS preparing to go over the water, is evidenced by Mark, to come in here in its proper place; for he saith, The same day at even, &c. Matthews laying it where he hath done, may seem to be because of its neerness to Matthews or Levies feast, as will appear in the following current of the story; which feast he hath laid at Matthews call, and so hath accordingly brought here divers stories together, though far distinct in time; as some being neer the time of his call, some neer the time of his feast. But a greater scruple ariseth, namely, Whether this story in Matthew, of two that would follow Christ, and that in Luke 9. 57, &c. of three that would do so, be one and the same story, or two occurrences at several times? It is well the matter is of no more chronological import, for it is hard to resolve which way to take it. The words of the persons to Christ, and his answer to them, are so much the same, that it is hard to think two several stories should run so parallel in all circumstances: And yet Lukes laying it so far out of its place, might perswade that it is not the same story. It would be more tiresome then profitable to dispute the matter at lage; therefore to make sure and quick work, both the stories may be taken in at both places. I should rather hold them to be two sto∣ries: In both of them where it is said, by those that should follow Christ, Let me first go and bury my father, It argues not that their father was dead or very sick; but that they thought themselves bound not to leave their father whilst he was living.

SECTION XXXIX.

MATTH. Chap. VIII. from Ver. 23, to the end. And Chap. IX. Ver. 1.

MARK Chap. IV. from Ver. 36, to the end. And Ch. V. from beg. to V. 22.

LUKE Chap. VIII. from Ver. 22, to Ver. 41.

CHRIST calmeth the sea: casteth out a Legion of Devils, &c.

THe order needeth no cleering, it is so plainly asserted by all the three: only among them in relating the story thus ordered, there seems to be some difference: 1. Mark says, They took him in the ship as he was, namely as he was now in it, having gone into it to preach to the people, as ver. 1. The other two speak of his entring into the ship now, as if he had not been in it before, because they continue not this story, to the story of his speaking of the Parables out of the ship as Mark doth, but speak of this after other sto∣ries. 2. Matthews calling of the Country beyond Jordan whether he went, the Country of the Gergasens, whereas the other two call it the Country of the Gadarens, is no great scruple, since it bare two names, ancient and modern. But 3. the main doubt lies in this; that whereas Mark and Luke speak but of one possessed, Matthew speaks of two. So I ob∣serve that Matthew speaks of two blind men begging at Jericho, Matth. 20. 30. whereas Mark speaketh but of one, Mark 10. 46. And so likewise Matthew speaks of both the theeves mocking Christ, Matth. 27. 44. whereas Luke speaks but of one of them so doing, Luk. 23. 39, &c.

It might be answered, as to this story, that it may be that these two that Matthew speak∣eth of were not alike furious, but that the impetuousness of the one was more then the

other: and that Mark and Luke speak of him only that was in the worse case. Or for ought that Matthews Greek prohibiteth, the two might be understood for Man and Wife, whom the two other Evangelists treat of as one person. But by the other examples adduced, where Matthew speaking of two, Mark and Luke speak but of one, it is plain and satisfact∣ory, that these two latter, writing after Matthew, and he having given the story before them, numbring the persons concerned in it, they have not been curious so much to specifie the number of persons on whom the miracles were wrought, which he had done before, as careful to record the miracle done, that none of Christs workings might be left unrecorded, as to the nature of the thing done.

The Evangelists describe the condition of these poor possessed ones, much in the same co∣lours that the Jews do him that they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who is one of the five sorts of persons whom they seclude from all actings of import or trust, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 say they [or a distract person] is he that goes out in the night and lodgeth among the graves, and tears his cloths to pieces, and spoils whatsoever men givehim. Jerus. in Trumoth fol. 4. col. 2.

It is of some scrupulousness to cast, how so many Swine should be in those parts, since Swines flesh was such an abomination among the Jews, and those that kept and bred Swine little less abominated. Their wise men said, Cursed be he that brings up Dogs and Swine, Maymon. in Niz. Mammon per 5. And there is a story of a Woman reviling one of their Rabbies, in these words, One of these three things is in thee, either thou art a drinker of wine, or a usurer, or one that breeds Swine. Jerus. Shekalim fol. 47. col. 3. But even Pliny may help us to an Answer and Resolution in this doubt, who tells us how rare dainties Swines flesh is accounted of by the Romans, Neque alio ex animali numerosior materia ganiae: quinquaginta prope sapores, cum caeteris singuli. Of one creature, saith he, is there made more nume∣rous matter for luxury: Almost fifty several tastes in it, whereas in other creatures there is but one. And hence those pages of the Censors Laws; Interdictaque caenis abdomina, glan∣dia testiculi, vulvae, sincipita verina, [A Roman Cook were fittest to english this.] And a little after he tells, that Solidum aprum Romanorum primus in epulis apposuit P. Servilius Rullus: Publius Servilius Rullus first of the Romans, served in a whole Swine to the table, the Father of that Rullus that promulgated the Lex Agraria in Tullies Consulship. Tam proprin∣qua origo nunc quotidianae rei est: A thing now in daily use, had its beginning no longer ago▪ Observe that it was of ordinary use among the Romans to serve in solidum aprum at their feasts. Vid. Plin. nat. hist. lib. 8. cap. 51. Now were it granted that the Gadarens were Jews, which for the generality they werenot [and to find Swine feeding among the Heathen was no strange thing] yet when there might be such trading in Swine as the Roman cook∣ery and luxury caused to be, the covetousness of a Jew would strain him far for his pro∣fit, especially it being not directly against the Law to deal with these Cattel alive, though so strictly forbidden to eat them dead.

SECTION XL.

LUKE Chap. V. from Ver. 29. to the end of the Chapter.

MARK Chap. II. from Ver. 15. to Ver. 23.

MATTH. Chap. XII. from Ver. 10. to Ver. 18.

Levies Feast: Concerning Fasting, &c.

MUch needeth not to be spoken concerning the order here. Why Levies, or Mat∣thews Call and feast are set together by all the Evangelists that speak of them, we have observed before, namely because they would dispatch the whole story of that man at once or alltogether: And that his call was at the place where we have laid it, the cur∣rent of the story thither confirmeth past denial. Likewise that his Feast must come in here, Matthews words, ver. 18. do make it plain: for he saith, that while Jesus was speaking those things concerning fasting, &c. Jairus came to him: whose coming the other two Evangelists have cleerly pitched in this place.

In Matthew the late Publicans house, when Christ is invited to dinner, many Publicans and Sinners sit down at meat with him, a thing as far contrary to the Pharisaical discipline as what was most contrary, for which the Pharisees challenge him and his Disciples. They looked upon Christ and his Disciples, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 men of Religion and Devotion, and there∣fore that ought to seperate themselves from the vulgar sort of people; especially from such as these were, of an infamous stamp and character: A Scholar of the wise, by their Canons, might not eat with one of the vulgar, much less with Publicans and Sinners, the worst sort of all the vulgar that were.

SECTION XLI.

MARK Chap. V. from Ver. 22, to the end.

LUKE Chap. VIII. from Ver. 41, to the end.

MATTH. Chap. IX. from Ver. 18, to Ver. 27.

Abloody issue healed: Jairus daughter raised.

MATTHEW assures the order, for he saith, While Jesus was speaking: those things that are recorded in the preceeding Section, concerning Fasting, and not put∣ting new wine into old bottles, &c. Jairus came to him to beg the recovery of his now dying daughter.

Jairus was one of the Rulers of Capernaum Synagogue, and had seen so many miracles done by Christ there, that if he were not a Disciple already, yet he belives that Christ can easily recover her, though when he came away from her she was giving up the ghost. As Jesus goeth with him in Capernaum streets, a woman with a bloody issue of twelve years continuance cometh behind him and toucheth him: Her disease and Jairus daugh∣ter, wereborn in one and the same year, for they were both twelve years old, Luke 8. ver. 42, 43.

The malady of this woman was not only of the said languishing, but it was also of a great uncleanness, according to the uncleanness mentioned in the Law. The Talmudick treatise Zavim, and Maymony in Issurei biah, cap. 4, 5, 6. would read a doleful Lecture upon her disease, as to this point of uncleanness. And this it may be was one main cause that made the woman to come trembling and fearing to Christ when she saw she could not be hid, Mat. 5. 33 because she had been so bold as to touch Christ in her uncleanness.

The story of the Pictures of Christ and this woman touching him, both made in brass [of which the Papists have made no small ado towards their worshipping of Images] hath spoken exceeding wide and far from hitting upon the right place where this woman and Christ met. The story as it is related by Eusebius, Baronius and others, is this. That in Cae∣sarea Philippi called otherwise Paneas, the house of this woman was to be seen: and before the door of the house, a brazen Image of a woman kneeling, and before her the brazen statute of a man, in a garment down to the feet, and stretching out his hand to the woman: And that there grew there a certain strange herbe, which when it grew up to touch the brazen hem of his garment, it had the medicinal virtue of healing any disease.

But why all this at Caesarea Philippi? whereas this occurrence of the womans healing by the touch of the hem of his garment was in Capernaum: for Matthew tells, that when Jesus came back out of the Country of the Gadarens, he came into his own City. Matth. 9. 1. which was Capernaum: and there was Matthews house, in which he was when Jairus came to him. See Sect. 23.

Before he comes to Jairus his house, his daughter is dead, and there he finds minstrels and piping in a mournful tone, for the bewailing of her. This was the custom of the Jews in such cases, as is to bee seen in Talm. Jerus. in Beracoth. fol 5. col. 4. Maymony in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 14, &c. vid etiam Jerus. Moed Katon. fol. 83. col. 4.

A goodwhile ago he had denounced a sad doom against Capernaum, Matth. 11. 23. at Sect. 52. O thou Capernaum which art exalted unto heaven, shalt be brought down to hell, &c. which was spoken as to the generality of the City, who for the things they had heard and seen, were exalted to heaven, as that being Christs own City, or the place of his habitation, yet they believed not. And this may be some reason why when he had raised this dead girle, he bids her parents keep the matter close: for that City had justly forfeited all such revelations of him: Yet for all the denouncing of that sad fate against her, he oft resorteth thither, and forsaketh not his habitation there; partly because he had some there, who for all the unbelief of the generality, belonged to him, and believed in him; and partly be∣cause he had no reason to remove his habitation for their unbelief, or to pass off his dwelling for other mens wickedness; for where could he go to reside, but he should reside among some of the same temper?

SECTION XLII.

MATTH. Chap. IX. from Ver. 27, to Ver. 35. Two blind men, and a possessed dumb man healed.

THe order is cleer from these two passages of connexion: When Jesus departed thence, ver. 27. And As they went out, ver. 32.

Jesus from Jairus his house returned to his own home, ver. 28. and there two blind men come to him, whose eyes he toucheth, and saith, According to your faith be it to you: ur∣going this upon them the rather, because of the general untowardness and unbelief of the place where he now was, Capernaum: and because of the Pharisees that were now pre∣sent, ver. 34. that he might magnifie faith.

As these blind men went out, they brought in a man possessed with a dumb Devil, and he also was healed, which the Pharisees still ascribe to magick, &c.

SECTION XLIII.

MARK Chap. VI. Ver. 1, 2, 3, 4, 5, 6.

MATTH. Chap. XIII. Ver. 54, 55, 56, 57, 58.

CHRIST at Nazaret, and offence taken at him.

IT is said by Matthew, that when Jesus returned back out of the land of the Gadarens, he came into his own City, Matth. 9. 1. that is, to Capernaum, where he himself dwelt, and Matthew, and Jairus; and the three last Sections relate stories done in their three houses: Now Mark saith, that from thence he went out and came into his own Country, that is to Nazareth: which title is used of that City again, John 4. 44.

In that Synagogue he had been abused a good while ago, and his life endangered, Luke 4. 29. and thither he is come now to try them again, and finds not much better enter∣tainment then before, but only not so full of danger: therefore he did not many great works there because of their unbelief, which Mark uttereth, He could do no mighty works there ver. 5. which meaneth not any want of power, but it relateth to his will, and to the rule by which he went in doing his works: such another phrase see Gen 19. 22.

When it is said by the same Evangelist, He marveled at their unbelief: it meaneth not, that he marvelled because they had not saving faith, but he marvelled because they belie∣ved no more then they did.

SECTION XLIV.

MATTH. Chap. IX. Ver. 35, 36, 37, 38. Another perambulation of Galilee.

MATTHEW himself joyns this portion to the stories in Sect. 42. and the last words of Mark in the Section preceding, he went round about the villages teaching, are concurrent with the first words in this, and so do assert the connexion.

CHRIST at his former rejection at Nazaret, begins to go abroad preaching through their Synagogues as in Sect. 18. and so he doth now: and so great multitudes resort unto him, that he now resolveth upon sending forth his Disciples to preach abroad also.

SECTION XLV.

MATTH. Chap. X. all the Chap. And V. 1. of Chap. IX.

MARK Chap. VI. V. 7, 8, 9, 10, 11.

LUKE Chap. IX. Ver. 1, 2, 3, 4, 5, 6.

The twelve Apostles sent out to preach.

THe order in Matthew and Mark shews and clears it self.

The twelve had been ordained for Apostles a great while since, and all that while, had been with Christ as probationers, to see his works and to learn his Doctrine: and since their pointing out to be Apostles it is observable, how much Christ hath applied himself to Doctrine, that they might learn the Gospel of the Kingdom, and be stored with what to preach, when he should send them forth. Hitherto they had been learners

and as for the gifts of the Spirit they as yet differed nothing from the rest that followed him, but now he gives them power of healing and casting out devils, [and now is the power of miracles restored.] So that they cured diseases by the Spirit, but they preach∣ed not by the Spirit; but taught that only which they had learned from the mouth of Christ.

He sendeth them out by two and two, and so it is like the twelve spies divided themselves when they went to search the Land. It may be the Apostles went in these couples that Matthew had reckoned them in.

What Christ forbiddeth them to take with them for their journey, was 1. to inure them to depend upon his protection and not upon their own carefulness: And 2. He hereby intimates that they should find such good entertainment in their Ministry, that they should find safety and maintenance wheresoever they came. Therefore when in Luke 22. 6. Now take purse and scrip, &c. he thereby would not signifie that his care of them was any whit abated of what it was now, but that they should meet with worse times and worse entertainment then they had had now.

Whereas in Matthew and Luke they are forbidden to take staves, in Mark it is said, they should take nothing for their journey save a staffe only: not staves for weapons or for their defence, but a staff for their resting on for their ease in the journey: as Gen. 32. 10.

They are confined to preach to Israel only, [though many Gentiles dwelt intermix∣edly with them in their Cities] because the Lord would own the peculiarity of the Nati∣on in the first preaching of the Gospel, as he had done all along in the Oeconomy of the Law: when they had forfeited their priviledge of being a peculiar people, by crucifying him that sent the Gospel amongst them, then is the Apostles commission inlarged to go to the Gentiles. Matth. 28.

SECTION XLVI.

MARK Chap. VI. from Ver. 14. to Ver. 30.

MATTH. Chap. XIV. from the beginning to Ver. 13.

LUKE Chap. IX. Ver. 7, 8, 9.

JOHN beheaded: his Disciples come into Christ.

MARY and Luke do justifie the order, for both of them have laid this story next to the story of Christs sending forth his Disciples. Matthew when he saith At that time, he useth the word in its latitude, as it is often used in Scripture, not precisely or determinately for the very day or season when a thing wasdone, but in the current of time then in being. And yet in this expression he seemeth also to have respect to the sto∣ry that he had related next before, though that were some reasonable space of time be∣fore this: For there he had told that Christ coming into his own Country, was slighted and undervalued, and they were offended in him, yet Herod was amazed at the wonders that he heard of him.

Here are two times regardable in this Section, namely the time of John Baptists death, and the time of Herods hearing of the fame of Jesus: and the juncture of the stories is very close. As the Disciples were preaching up and down according to Christs mission, Herod beheaded the Baptist: and by their preaching in the name of Jesus, the fame of Jesus cometh to Herods hearing; and the Disciples again hearing of the murder of John, get in to their master. So that the story of Johns death, is related here in the proper place and time when it did occur. And from one passage in John the Evangelist in the next following Section, there is the ground of a fair conjecture of the time of his beheading: For we shall see in the beginning of the next Section, that all the four do speak of Christ departing privately into a desert place: Matthew particularly gives the reason, namely because he had newly heard, by Johns Disciples, of the death of their master. Now John the Evangelist in giving that story of Christs retiring, hath inserted this passage, And the Jews Passover was nigh, whereby we may conclude that the Baptists death was a little before the time of the Passover. And from hence we may take up the whole space of his Ministry and imprisonment. He began to Preach and Baptize in the year of Christ, 29, at the spring of that year or about Easter. Half a year after Jesus is baptized by him, about the Feast of Tabernacles. Till after the Feast of Tabernacles come twelve month, viz. in the Year of Christ 30, he is still abroad baptizing in Bethabara and Aenon: About October in that Year he is imprisoned, and so lieth in restraint till almost Easter twelve month, which was in the Year of Christ 32. And so his story is of three years space, the better half of which he preached at liberty, and the other half he lay in prison.

Herod upon the hearing of the fame of Jesus, is struck with horror of conscience upon thought of the murder of John: and if the leaven of Herod was Sadduceism, his horrour makes him deny his Sadducaical principles, and to think that John was Risen from the dead.

SECTION XLVII.

MATTH. Chap. XIV. from Ver. 13. to the end of the Chapter.

JOHN Chap. VI. from beginning of Chap. to V. 22.

MARK Chap. VI. from V. 30. to the end of the Chap.

LUKE IX. from V. 10. to Ver. 18.

Five thousand fed miraculously: Christ walketh on the Sea.

ALL the four speak the same story of Christs miraculous feeding many thousands in a Desert: Mark and Matthew do plainly link this story to the preceding, as is con∣spicuous to the eye of whosoever shall view in them the last verse of the foregoing Secti∣on, and the first of this,

Johns Disciples with the tidings of their Masters death, and Jesus Disciples from their Preaching abroad, came in to Jesus much about the same time: and it may be Johns Disci∣ples clave to him and depart no more from him. Upon the tidings Jesus withdraws into a desart place, over the Sea of Galilee, Joh. 6. 1. not over to the other side beyond Jordan, but he coasted by Sea from one place to another on the same shore; namely from Caper∣naum to the Desart of Bethsaida: for it is said, the people followed him afoot and came up to him: and when his Disciples return by Sea again, they are said to go over to Beth∣saida, Mark 6. 45. and from thence over to Capernaum, John 6. 17. coasting still upon the same side.

John in this story hath mention of the Passover neer at hand, vers. 4. because he only of all the four hath undertaken to give account of all the Passo∣vers, betwixt Christs Baptism and his death, for the better reckoning* 1.1 of the time of his publick Ministry. It may be the coming on of the Passover had brought all the Apostles in, to attend their Master thi∣ther. They fall in at Capernaum his own City whether it is like he had appointed them to come in at such a time.

When Christ intends to feed the multitude, he propounds to Philip among all the Di∣sciples, Where shall we buy bread? for this was in the Desert of Bethsaida, which was Phi∣lips City, John 1. 44.

SECTION XLVIII.

JOHN Chap. VI. from Ver. 22. to the end of the Chapter. Jesus teacheth in Capernaum Synagogue, concerning eating his flesh, &c.

THe first words in the Section, The day following, asserts the order.

Divers of those that had been feed by Christ miraculously in the Desert of Bethsai∣da, remained upon that ground all night, expecting Jesus to come again among them, who was departed away from them, but, as they saw, not with his Disciples; therefore they the next morning follow him to Capernaum, and there find him. It was Synagogue day there, namely either the second or fifth day of the week, and in the Synagogue Christ speaketh of eating his flesh and drinking his blood, which seemeth a Doctrine so mon∣strous to many, that divers that had followed him, do now depart from him.

What would these people have? They had been fed miraculously yesterday, and yet to day they say to him. What sign shewest thou that we may see and believe? ver. 30. Our fathers did eat manna in the desert, &c. ver. 31. They looked for a continued miraculous feeding as Moses fed Israel with Manna in the wilderness: and to that the words of Christ refer, ver. 26. Ye seek me, not because ye saw the miracles, but because ye ate of the loaves.

It is said, When they had seen the miracle that Jesus did, they said This is of a truth the Prophet that should come into the world, and they went about to make him King, ver. 14, 15. They thought they saw in this miracle the sign of the Messias they looked for, who should feed his people miraculously as Moses had done, and therefore when they now require a sign to be still shewed in that nature, Christ tells them they must expect no other food to be provided for them by him, then his own flesh and blood: which sounds so coldly in some of their ears, that they will follow him no more.

SECTION XLIX.

JOHN Chap. VII, Ver. 1. After these things Jesus walked in Galilee, for he would not walke in Jury, because the Jews sought to kill him.

BEtween the time of this Section and that preceding, we are to imagine the Passover to have passed, of which there is mention, John 6, 4. So that after this passage in Capernaum Synagogue, Christ goeth up to the Passover at Jerusalem, and there the Jews, that is the Sanhedrin sought to kill him. At the passover the last year they convented him be∣fore them, to answer for his violation of the Sabbath in healing the man at Bethesda. John 5. and he plainly affirms and proves himself to be the Messias, and he comes off with safety, but after what manner is not expressed.

But now the increase of his Disciples, the spreading of his frame and Doctrine by the preaching of the twelve, and it may be the example of the murdering of the Baptist, had so stirred them up to seek his life, that he perceiving it, gets away from Jerusalem into Ga∣lilee, and will not yet come into Judea again.

SECTION L.

MARK Chap. VII. all the Chapter. And Chap. VIII. from begin. to Ver. 22.

MATTH. Chap. XV. all the Chap. And Ch. XVI. from the begin▪ to V. 13.

Scribes and Pharisees impious traditions: The Woman of Canaans Daughter, healed. A man Dumb and Deaf healed. Four thousand fed miraculously. Pharisees. require a sign, &c. Leaven of Pharisees, &c.

THese two Evangelists joyn this portion to the end of Sect. 47. Now what we have laid between in Sect. 48. & 49. is of so plain subsequence and order, that no more needeth to be said of this or them.

Certain Scribes and Pharisees that were sent purposely from Jerusalem, [as may be conjectured, because the Sanhedrin there sought to destroy Jesus] seeking to intrap and oppose him, and to make a party against him, quarrel his Disciples for not washing be∣fore meat. Their preciseness about this matter may bee seen in Talmudick Treatise Ja∣daim, and in Maymony in his Tract Mikvaoth, and occursorily almost in every place in the Jewish Writers, where they have occasion to speak of their meales and of their manner of eating.

1. Washing of the hands or dipping of them, is if the institution of the Scribes: they are the words of Maymony in Mikvaoth, per. 11.

2. Hillel and Shammai decreed about washing the hands: But R. Jose the son of R. Ben saith, The tradition about it had come to their hands, but they had forgot it. These therefore decreed but according to the mind of those that had gon before them. Talm. Jerus. in Schabb. fol. 3. col. 4.

3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The eating of their common meat in cleanness, is very much spoken of in their Writings and most highly extolled: Insomuch that the Gloss upon Chagigah per. 2. doth determine a man of Religion by this, that He eats his common meals in cleanness: and the Gemarists in the place of the Jerusalem Talmud last cited have this say∣ing, Whosoever hath his dwelling in the Land of Israel, and eats his common meals in clean∣ness, and speaks the Holy tongue, and saies over his Phylacteries morning and evening, that man may be consident that he shall obtain the life of the world to come.

And again in Challah. fol. 58. col. 3. R. Jesi in the name of R. Shabeai and R. Cajashin the name of Simeon Ben Lachish say thus, A man should walk four miles to the washing of his hands. It is a tradition, that washing before meat is arbitrary, but after meat it is duty. Only that at his washing before, he saies over some prayer, but after, not. R. Jacob bar. R. Isaac, hereupon retorted, Dost thou say he washeth and saith over a prayer, and yet dost thou say that washing is arbritrary? It is said he should go four miles to the washing of his hands, and yet dost thou say it is arbitrary?

How they prized this and other traditions of the Elders above the word of God, and so by and for them made that of no weight, may be read too numerously in them, in such like blasphemous passages as these: The words of the Scribes are more lovely then the words of the Law, and more weighty then the words of the Prophets.

And, He that saith there are no Phylacteries, and in so saying transgresseth against the words of the Law, he is not guilty: but he that saith there is five Phylacteries, and in so saying, addeth to the words of the Scribes, he is guilty. Jerus Beracoth fol. 3. col. 2.

The written Law is narrow, but the traditional is longer then the earth and broader then the sea. Tanchum, fol. 4. col. 4.

Our Saviour damning these cursed Traditions, doth instance only in that unnatural te∣net of theirs, that extinguisheth all filial assistance to needy Parents: as if a son said to his father or mother, It is Corban, &c. Their Canons set down the duty of a son to his father, as, to give him meat and drink if he stood in need, and to cloath him, to wash his hands, feet and face, and if he need, to lead him in and out. Tosapht in Kiddushin per 1. And yet with this superinduced Tradition, they destroyed all such duty. About the word Corban in the sense in which it is used here, the Talmudick Treatises, Nedarim and Nazir and the Tosaph∣toth upon them, are good explications, where it is often used.

His resolving the case about meats not defiling the man, overthrew a great part of Pharisaism: for this washing before meat was meerly out of their Traditions, and it was a great part of their sanctimony. Moses indeed had forbidden divers things as unclean to be touched, and by the touching of which the person was legally defiled, but that with this reference, that he was unclean as to Gods service, or to the Congregation, but this pretended uncleanness of theirs, for which they appointed washing before meat, had re∣spect simply neither to the one nor the other.

Christ to a Heathen woman that begged the dispossessing of her daughter, calls the Hea∣thens Dogs, and she readily understands his meaning, as that being a common title that the Jews put upon them, Midr. Till. fol. 6. col. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Nations of the world are compared to Dogs.

No sign given to the Pharisees when they demand one, but the sign of Jonah the Pro∣phet: whereby Christ doth not only intimate his own burial and resurrection, but he chiefly intendeth to hint the calling of the Gentiles after his resurrection, as the Nini∣vites were after Jonahs, which was a thing the Jews could not endure to hear of.

SECTION LI.

MARK Chap. VIII. Ver. 22, 23, 24, 25, 26. A blind man restored to sight at Bethsaida.

MARKS authority warrants the connexion here: especially it being considered that in the preceding Section Christ and his Disciples are crossing over the Sea, and here they are arrived at Bethsaida. A journey by sea thither they had, when Jesus fed the the five thousand in Sect 47. and now being come up to that place where that miracle was wrought, it was a strange construction the Disciples made of the words of their master▪ Beware of the leaven of the Pharisees, when they thought he blamed them for not bringing bread: the very place where they were, might have confuted their misprision.

Christ openeth the eyes of a blind man, but will not do it in Bethsaida, but leads the man out of the Town, nor will he suffer him to go into the Town when he is cured, nor to tell it there. He had a good while ago, as hath been said, denounced wo against Bethsaida, Matth. 11. 21. and for her perverseness he will no more strive with her for her good: He had gathered out of her those that belonged to himself.

SECTION LII.

MATTH. Chap. XVI. from Ver. 13, to the end of the Chapter.

MARK Chap. VIII. from Ver. 27. to the end of the Chapter. And Chap. IX. Ver. 1.

LUKE Chap. IX. frrom Ver. 18. to V. 28.

The Keys of the Kingdom of Heavengiven to Peter, &c

MATTHEW and Mark establish the order.

Upon Peters confession that Jesus was The Christ the Son of the living God: 1. He promiseth to build his Church upon the Rock of that Truth, and the Rock confessed in it, from Isa. 28. 16. Psal. 118. 22, &c. 2. He promiseth the Keys of the Kingdom of Heaven to Peter only, of all the Apostles: meaning thereby, that he should be the man that should first unlock the door of faith, and of the Gospel unto the Gentiles, which was accomplished in Act. 10. And 3. he giveth him power of binding and loosing, and this power the other Disciples had common with him, Matth. 18. 18.

Binding and loosing in the language and stile most familiarly known to the Jewish Nati∣on [and it can little be doubted that Christ speaketh according to common and most fa∣miliar sense of the language] did refer more properly to things then to persons: Therefore he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And in Matth. 18. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To bind and to loose in their vulgar speech, meant, to pro∣hibit and to permit, or to teach what is prohibited or permitted, what lawful, what un∣lawful, as may appear by these instances; a few produced, whereas thousands might be al∣ledged out of their writings.

Talm. in Pesachim per. 4. halac. 5. Our wise men say that in Judah they did work on the Passover eve till noon, but in Galilee not at all: And as for the night 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The School of Schammai bound it, that is, forbad to work on it, or taught that it was unlawful: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but the School of Hillel loosed it till sun rising, or taught that it was lawful to work till sun-rise.

Jerus. in Shabb. fol. 6. col. 1. They are speaking about washing in the Bathes of Tibe∣rias on the Sabbath: and they determine how far this was lawful, in these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They bound washing to them, but they loosed sweating: meaning they taught that it was lawful to go into the Bath to sweat, but not to bathe for pleasure.

Ibid. fol. 4. col. 1. They send not letters by the hand of a Gentile on the eve of the Sabbath, nor on the fifth day of the week: Nay on the fourth day of the week 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The School of Schammai bound it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But the School of Hillel loosed it.

Ibid. fol. 7. col. 4. Women may not look in a Looking glass on the Sabbath: but if it were fastned upon a wall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rabbi loosed the looking into it, but the wise men bound it.

Id. in Jom. tobh. fol. 60. col. 1. R. Jochanan went from Tsipporis to Tiberias, he saith, Why brought ye to me this Elder 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For what I loose he bindeth, and what I bind he looseth.

Maym. in Hhamets umatsah. per. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Scribes have bound leaven, that is, they have prohibited it.

Tanchum. fol. 1. col. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They have upon necessity loo∣sed salutation on the Sabbath: that is, they have permitted it, or taught that it was law∣ful.

Thousands of instances of this nature might be produced, by all which it is clear that the Jews use of the phrase was of their Doctors or learned mens teaching what was law∣ful and permitted, and what unlawful and prohibited. Hence is that definition of such mens office and work, in Tosaphta ad Jebamoth per. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A wise man that Judgeth Judgment, maketh unclean and maketh clean, bind∣eth and looseth: that is, teacheth what is clean and unclean, what is permitted and prohi∣bited. And Maymony in Sanhedr. per. 4. giving the relation of their ordaining of Elders, and to what several imployments they were ordained, saith thus, A wise man that is fit to teach all the Law, the Consistory had power to ordain him, To Judge, but not to teach Bound and loos, or power to teach Bound and loos, but not a Judge in pecuniary matters: or power to both these, but not to Judge in matters of mulct, &c. So that the Ordination of one to that Function which was more properly Ministerial, or to teach the people their duty, as what was lawful, what not, what they were to do, and what not to do, was to such a purpose, or in such a tenour as this, Take thou power to bind and loose, or to teach what is bound and loose, for they use both the expressions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

By this vulgar and only sense of this phrase in the nation, the meaning of Christ using it thus to his Disciples, is easily understood; namely that he first doth instate them in a Ministerial capacity to teach, what bound and loose, what to be done and what not, and this as Ministers, and thus all ministers successively to the end of the world. But as they were Apostles of that singular and unparelled order, as the like never in the Church again, he gives them power to bind and loose in a degree above all Ministers that were to follow: namely, that whereas some part of Moses Law was now to stand in practice, and some to be laid aside, some things under the Law prohibited, were now to be permitted, and some things then permitted, to be now prohibited, he promiseth the Apostles such assistance of his Spirit, and giveth them such power, that what they allowed to stand in practice should stand, and what to fall should fall▪ what they bound in Earth should be bound in Heaven, &c.

SECTION LIII.

MATTH. Chap. XVII. from the beginning to Ver. 24.

MARK Chap. IX. from Ver. 2. to Ver. 33.

LUKE IX. from V. 28. to Ver. 46.

CHRIST Transfigured. A Devil cast out of a Child.

MATTHEW and Mark link this story to the preceding with this link, After six days &c. which Luke hath uttered, About an eight days after, which is but the same in sense: Six days compleat came between the day that Christ had spoken the words before and the day of his transfiguration: So that the day of his Transfiguration was the eight day from the day when Christ said, There are some standing here that shall not taste of death till they have seen the Kingdom of God come with power.

This story of Christs Transfiguration relateth to that prediction concerning the great Prophet, Deut, 18. 18. I will raise them up a Prophet from among their brethren like unto thee, &c. And it shall come to pass that whosoever will not hearken to my words which he shall speak in my name, I will require it of him. A Prophet, that is, a succession of Prophets till the great Prophet should come who should seal Vision and Prophesie.

Christ had been sealed for the great Priest at his Baptisme, when entring into his Mini∣stry at the same age that the Priests entred into their Office, he is attested from Heaven, This is my wellbeloved Son in whom I am well pleased. He is sealed for the great Prophet here, by the like attestation from Heaven, with the same words, This is my wellbeloved Son in whom I am well pleased, but withal it is added Hear him, answerable to those words, Who∣soever will not hearken, &c. Deut 18. 19.

Moses the first Prophet had all his Oracles out of a Cloud: and a Cloud of Glory that lead Israel in the Wilderness, departed at his death: think of that when you see a cloud here overshadowing and a Divine Oracle given out of it, at the sealing of the Pro∣phet greater then he.

Moses was the first Prophet of the Jews, and Elias the first Prophet of the Gentiles, and they both now appear to attend their Master. Christ and the three Disciples were in this mount of his Transfiguration all night: for Luke saith, It came to pass the next day when they were come down, &c. ver. 37. Compare Christ transfigured and his face shining with the shining of Moses his face, and so compare that first Prophet and this great Pro∣phet again together.

The Disciples that had authority and power given them over all Devils, Luke 9. 1. are not able here to cast one out: and their Master sheweth a double reason why, namely, because of their unbelief, and because that kind went not out but by Fasting and Pray∣er: Now, that their unbelief should be any more then it had been before [for they had cast out Devils before this, Matth. 6. 13.] it might seem strange, but that here were some concurrents towards that, more then they had met with before now: and that we may observe especially in these two things: 1. There were divers diseases, which in their own nature, were but natural diseases, which yet the Jews did commonly repute as seizure and possessing by the Devil, especially those that distempered the mind, or did in more special manner convulse the body: and according to this common language and con∣ception of the Nation, the language of the Gospel doth speak exceeding frequently: Ex∣amples of this kind of Dialect among the Jews we might produce divers: as that in Maym. in Gerushin. per. 2. A man which is troubled with an evil spirit, and saith when the sickness [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] begins upon him, Write a bill of Divorcement to my Wife, he saith as good as nothing, because he is not compossui: And so likewise a drunken man, when he comes neer the drunken∣ness of Lot, &c. He calls the evil spirit [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or] a sickness, and by it he means Lunacy or Distractedness that had its lucida intervalla.

So the Jews speak of a man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is possessessed by Cordicus: which they interpret to be a spirit that seizeth on him that drinketh too much Wine out of the Winepress. Talm. in Gittin. per. 7. Vid. R. Sol. and Nissim ibi. And to spare more, because the story in hand is of a Child, take but this example of an evil Spirit which they conceived did seize upon Children: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shibta, say they, is an evil spirit that seizeth upon Children by the neck, even upon the sinnews behind the neck, and drieth them up from their use and strength till it kill him. And the time of it is from the Childs being two months old, and the danger of it is till the Child be seven years old. Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Which seemeth to mean nothing else but Convulsion fits or shrinking of sinnews, or some such like thing, a natural malady.

Now in this Child there were not only these fits of Convulsions or the Falling sickness and the like, but he was really possessed with the Devil indeed. So that though the Disci∣ples had healed several persons of maladies, which the Jews in their language and con∣ceptions

called possessings with evil Spirits, and the Evangelists speak their language, yet this is a subject to work upon of a further difficulty by far, the devil being bodily in this Child indeed. 2. Granting [for we dare not deny] that they had cast out Devils in∣deed before, yet this case carried some extraordinary matter in it above other times. They were then preaching up and down, and their Commission gave them power to cast out Devils to confirm their Doctrine, but now they were not in that imployment. They were also now set upon by the Scribes and Pharisees, with a possessed person of an extra∣ordinary example, as being possessed from an Infant, purposely that they might puzzle them, and that in the fairer opportunity, when their Master and three of the chief of their company, Peter and James and John were absent. Therefore if by all these concur∣rents of disadvantage, their Faith were somewhat shaken, it is to be the less wondred at, by how much the more the ease was more strange and unusual to them, and they had not been put to such a trial before.

SECTION LIV.

MATTH. Chap. XVII. Ver. 24, 25, 26, 27.

CHRIST payeth money miraculously gotten.

MARKS words in the beginning of the next Section, laid to the first verse of this will be evidence sufficient for the order of both.

Christ is demanded the half shekel that every Israelite was bound by the Law annually to pay for the redemption of his life, Exod. 30. 13. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 speaks that. Now the proper time of collecting that began a little before the Passover, as we have obser∣ved before out of the Treatise Shekalim: And though it were now almost half a year past the Passover, yet is this the first time that Jesus had been at his own house in Capernaum, since the time of gathering that Money had come in. This half shekel that every Israelite paid yearly, went to the repair of the Temple, and to the buying of things needful for the service there; Christ pays his Church Duties, therefore here, though, as his own words argue, he being the Son of the great King for whom that Tribute was demanded, might have pleaded immunity: for Kings take Tribute of strangers, not of their own Children. His paying it by a miraculous compassing of it out of a Fishes mouth, sheweth at once his Divine power that could make all things serve his ends, and his great care to discharge his due paymentss and to avoid offence; and withal, his poverty, when he is put to a Miracle for such a little sum of money, for he would not work Miracles where there was not need. His paying for Peter with him, was because he was of the same Town, and so was under the same demand of payment, and he knew that he was in the same want of money. The other Disciples were to pay in the places of their several houses. When Jerusalem was destroyed by the Romanes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Jews were commanded to pay this half half shekel yearly to Jupiter Capitolinus, Xiphilin. apud Dion. lib. 66. Joseph. de Bell. lib. 7. cap. 27.

SECTION LV.

MARK Chap. IX. from V. 33. to the end of the Chapter.

MATTH. Chap. XVIII. all the Chapter.

LUKE Chap. IX. from Ver. 46. to Ver. 51.

A dispute who greatest; One casting out Devils, and yet not following Christ: Dic Ecclesiae, &c.

THe order needeth no demonstration: the seeming difference between Matthew and Mark in the beginning of the Section needeth animadversion rather: Mark saith their dispute who should be greatest, was as they went in the way towards Capernaum, and when Christ asked them at Capernaum what their discourse had been, they held their peace. But Matthew saith, At the same time, namely while Christ was at Capernaum, the Disciples came to him and asked him, Who is the greatest, &c. in which relation he briefly coucheth the two stories that Mark speaketh of into one, namely, their talking by the way who should be greatest, and this question coming before Christ.

It may be Christs so lately taking Peter and James and John into the mount apart from the rest, gave occasion to this debate, which he determineth by setting a Child in the middest, &c. They that have held this Child to have been Ignatius in his infancy, who was afterward the Martyr, [as see Niceph. lib. 2. c. 3. Baron. ad Annum Christ 71. Marg. de la Bign. in Ignat. in Biblioth. Patr. tom. 1.] sure did not well observe his own words, if they be his own, in his Epistle to the Church of Smyrna, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And I do not only know that Christ is come in the flesh, by his being born and being cru∣cified, but I saw him in the flesh after his resurrection. For so the Latine renders it, Vidieum in carne: or be it, I knew him in the flesh after his resurrection, it may seem very strange, that he that was so very a Child as Christ to take him in his arms this year almost at the feast of Tabernacles, and the next year at Easter, which was but within half a years space, to become so intelligent as to take notice of his being risen.

Upon Christs speaking of receiving those that come in his Name, John propounds a dubious case of one that they had met with that went about indeed in his Name, and in his Name cast out Devils, and yet would not own himself his Disciple, nor follow him: which raiseth to us a further scruple, How this man came to this miraculous power? for that it was so, and not Magical exorcizing in the Name of Jesus, as divers enemies of the Gospel used afterward, may be gathered by Christs answer, who calls it doing a Mi∣racle in his Name, and speaks of this man as not being against him but for him. Whether he did these Miracles in the Name of Messias or of Jesus we will not question: the ori∣ginal of this power to him, we may resolve much into the same principle from whence Caiaphas prophesied, John 11. 51. This he spake, not of himself, but being Highpriest that year he prophesied: There is an emphasis in That year: For now was the fulness of time, the year of expectation, and accomplishment of Vision and Prophesie, and the time of the powring out of the Spirit as never before: and if in that full meal of this provision that Christ had made for his own, some crumbs fell besides the table that others gathered up, or were partakers of, it doth the more magnifie the diffusion, and doth so much the more point out and give notice to observe the time. For Christ did so little leave himself without witness, and did give so clear evidence that this was the great and signal time spoken of by the Prophets in all generations, that Miracles wrought not only by himself and his Disciples, but even by the Jews own Children, as Matth. 12. 27. give abundant testimony to it.

Matthews text in this Section runs parallel with the other to ver. 10. and so far the Rea∣der may take them up together: then goeth he on with Christs speech and the story alone.

The number of a hundred divided into ninety nine and one, ver. 12. is according to the usual and ordinary manner of the Jews speech, with whom this very division is very com∣mon.

Talm. in Peah. per. 4. halac 1. & 2. When a man is dividing nuts among the poor, though ninety nine call on him to divide them, and one call on him to scatter them, to him they must hearken. With Grapes and Dates it is not so, though ninety nine call on him to scatter them, and one to divide them, to him they must hearken, &c.

Jerus. in Shab. fol. 14. col. 3. Rabh, and R. Chaijah Rabbah, both of them said, If ninety nine dye by an evil eye, and one by the hand of Heaven. R. Chaninah and Samuel both of them said, if ninety nine dye by cold and one by the hand of Heaven, &c.

The rules that Christ giveth about dealing with an offending brother, were very well known in the Nation, and such as were practised, at least prescribed in their own Disci∣pline.

• 1. Admonition privately betwixt the party offended and the party offending. Of such Maymony speaks in his Treatise Deah. per. 6.
• 2. Admonition, two witnesses being present. Jerus. in Joma fol. 45. col. 3. He that sinneth against his fellow, it is necessary that he say unto him, I have offended against thee. If he receive him, well: If not, he must bring two men and appease him before them, &c. Only Christ rai∣seth his lesson to a higher charity, namely for the offended party to try the amendment of the offending. So the jealous Husband admonisht his Wife before two. Sotah. per. 1. and the Sanhedrin by two Scholars of the wise admonished an Israelitish City that fell to Idolatry, before they made war upon it. Maym in Avodah Zarah. per. 4.
• 3. If he will not hear them, tell the Church. They used the open proclaiming of an in∣corrigible person in the Synagogue, A woman that is rebellious against her husband, that she may vex him, and says, Behold I will thus vex him because he did so and so to me: they send to her from the Judicatory or Bench, and say to her, Know thou that if thou persist in thy rebelliousness, though thy Joynture be a hundred pound, thou hast forfeited it; and after∣ward they make Proclamation concerning her in the Synagogues and in the Schools every day for four Sabbaths together, saying, such a Woman rebels against her Husband, &c. May∣mony in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 per. 14. And likewise Ibid. cap. 12. If a man will not provide for his Chil∣dren, they rebuke him, and shame him, and are urgent with him; and if yet he will not, they proclaim him in the Synagogue saying, Such a one is cruel and will not nourish his Children, &c. Here was telling the Church, by open Proclamation.

SECTION LVI.

[CHRIST. XXXIII]

JOHN Chap. VII. from Ver. 2. to Ver. 10.

The Feast of Tabernacles.

MATTHEW and MARK both relate that when Jesus had ended these sayings, which are contained in the preceding Section, he departed from Galilee, and came into the coasts of Judea beyond Jordan, Matth. 19. 1. Mark 10. 1. which is not to be understood as if he departed thither presently, but they say no more of his actions till his departure thither: and so pass over almost half a years story in silence, which Luke and John do make up. These bring Jesus out of Galilee beyond Jordan, and presently back to Jerusalem to his passion: but these as we shall see, bring him twice to Jerusalem, before his last coming up, namely this to the feast of Tabernacles, and another to the Feast of Dedication.

The Brethren, that is, the kinsmen of Jesus urge him to go up to the feast of Tabernacles, that his Disciples in Judea might see his works, ver. 3. remember here John 3. 22. & 4. 1. His brethren themselves believed not on him, ver. 5. and that the rather, because they thought his privacy that he desired to keep in, was not answerable to the port and state of the Messias: therefore they desire that he would appear in the power of his miracles in Judea the center of the Nation, that if he were the Messias, he might carry it out there, as they expected the Messias should do.

SECTION LVII.

LUKE Chap. IX. from Ver. 51. to the end of the Chapter.

JOHN Chap. VII. Ver. 10.

CHRIST going towards the Feast of Tabernacles.

THat this journey of Christ towards Jerusalem that Luke speaketh of in this Section, is the same with this in John, namely his going up to the Feast of Tabernacles, is plain by this, that Luke mentioneth two journeys of his to Jerusalem more; namely in Chap. 13. 22. which was to the Feast of Dedication, and Chap. 17. 11. which was to the Passover and his Passion.

The words of Luke then, When the time was come that he should be received up, he sted∣fastly set his face to go to Hierusalem, mean, that now being come within half a year of the time of his death, he resolved to be more constant at Jerusalem then he had been; having avoided the place and Country, once and again, because the Jews sought to kill him.

The stories of several men in this Section, that take upon them to follow Christ, but they had something else to do first, have been spoken to before, at Sect. 38.

SECTION LVIII.

LUKE Chap. X. from the beginning to Ver. 17.

The seventy Disciples sent forth.

AS to the order of the story, First, It is to be observed, that Luke saith, It was after these things mentioned in the former Section; that is, after Christ was sent out from Galilee towards the feast of Tabernacles. Secondly, that it is said John 7. 10. That Jesus went up to that Feast, not openly, but as it were in secret, whereupon it may be concluded, that he had dispatched the seventy Disciples away before he came there. He giveth them the same instructions that he had given the twelve, and the same power to heal the sick: only whereas the twelve went at large to any of the Cities of Israel, these were to go to those places where Christ himself should come, to make way for him, and to prepare the places for the receiving of him against he came: so that now Christ disposeth for the full reveal∣ing of himself for the Messias, the Seventy beforehand proclaiming him and preaching in his Name, and he afterward coming and shewing himself to be he of whom they preach∣ed. The numbers 12, and 70, cannot but call to mind the Twelve Tribes and the se∣venty Elders of Israel. The Seventy were but a little while abroad [for thirty five couples would soon dispatch a great deal of work:] and they return again to their Master before he departs from Jerusalem, Luke. 10. 17, 38.

He again accuseth Chorazin, Bethsaida and Capernaum, which he had done before at Sect. 32. for having at any time occasion to speak of contempt of the Gospel, they may justly be introduced as having the most tender of it, and yet despised it.

SECTION LIX.

JOHN Chap. VII. from Ver. 11, to the end of the Chapter.

CHRIST at the Feast of Tabernacles.

THe pregenancy of the order here, speaks it self: In the two preceding Sections, Jesus was in the way up to the Feast, and now he is come there.

Now is the year of the World 3960, and the year of Christ 33 begun: both entring in this very month in which the Feast of Tabernacles was. The great year of the world, the fulness of time, the year of redemption and powring down of the Spirit. It was indeed the year of Jubilee, however the Jews would jumble their account [as see Maymon in Shemiatah veiobel. per. 10.] whether ignorantly or wilfully let them look to it. For count from the 7th. year of the rule of Joshua, when the wars of Canaan ended, and Jubilees be∣gan, and you have 1400 years to this present year that we are upon, just eight and twen∣ty Jubilees: this year the last that Israel must ever see. It is the confession of Zohar in Lev. 25. that the Divine glory should be freedom and redemption in a year of Jubilee. Com∣pare the sending out of the seventy Disciples neer upon the very instant when this Jubilee began, with the sounding of the Trumpet for the proclaiming of the Jubilee, Lev. 25. 9. and there is a fair equity and an answerableness to that type, in that very thing.

From this Feast of Tabernacles to the Passover at which time Christ suffered, was that last half year, of the last half seven mentioned Dan. 9. which compare with the last half year of Israels being in Egypt, in which time Moses did his Miracles, and which ended also at the Passover.

Among the many varieties of solemnity and festivity used at the Feast of Tabernacles▪ of which we have given account at large in another volume, there was the powring out of water fetched out of the fountain Siloam, with the wine of the drink-offering, and at night their most transportant joyfulness, expressed by their singing, dancing and the like jocund gestures, for that powring out of water: which by some, in Jerus. succah. fol. 55. col. 1. is interpreted to signifie the powring out of the holy Ghost: The consideration of this illustrates ver. 37, 38. where it is said, that on the last and great day of the Feast, Jesus cried, If any thirst, &c. He that believeth on me, out of his belly shall flow rivers of water, &c. Upon which words many believed him, because they had seen already so fair evidence of the gifts of the Spirit, in the powerfull works of himself and his Disciples: and yet the text saith here, The holy Ghost was not yet given, because Jesus was not yet glorified: a far greater gift of that being yet behind.

The Sanhedrin would fain have been medling with him to have tried him for a false Pro∣phet, as may be gathered from their words ver. 52. but his hour was not yet come.

JOHN Chap. VIII.

A Woman taken in Adultery, &c.

IT is said in the conclusion of the former Chapter, that every one [of the Sanhedrin] went home, and here, Jesus went into the Mount of Olives: which joyns the story plain enough. Not that he lodged in mount Olivet in the open fields, but that he went to Bethany, and lodged in the House of Lazarus, of which we shall find confirmation in the next Secti∣on.

In the morning he comes to the Temple, and in the treasury, or the Court of the wo∣men, he sitteth down, and teacheth the people: For it was the custom for the Teachers of the people to sit when they taught, and those that were taught to stand about them. As he thus sits teaching, the Scribes and Pharisees bring a Woman to him taken in the act of Adultery, &c.

The Syriack wants this story: and Beza doubts it [a man always ready to suspect the text] because of the strangeness of Christs action, writing with his finger on the ground. Mihi ut ingenue loquar [saith he] vel ob hunc ipsum locum suspecta est haec historia. Whereas it speaks the style of John throughout, and the demeanor of the Scribes and Pharisees, and of Christ most consonantly to their carriage all along the Gospel. The snare that they laid for him in this matter, was various. That he should condemn the adul∣teress, but where was the adulterer? why brought they not him too? If he condemned her, he seemed to assume Judicial power: if he condemned her not, he seemed a contem∣ner

of the Law. But he in his divine wisdom used such a mean, as condemned their base∣ness▪ and confounded their machination against him. His writing with his finger upon the ground, may rather be construed from allusion to Numb. 5. 23. or from Jer. 17. 13. or from a passage in Tal. Jerus. in Megillah. fol 74. col. 2. or from several other illustra∣tions, then for that action roughly and rudely to deny the authentickness of the story. The censuring and judging of this Woman, belonged to a Judicial bench at the least of twenty three Judges, and it would have carried a fair accusation against him, had he gone about to judge in such a matter. The Woman was espoused and not yet married, as see Deut. 22. 24. for their Judicials punished him that lay with an espoused maid, with sto∣ning, Sanhedr. per. 7. halac. 4. but him that lay with a married wife, with strangling, Ibid. per 11. halac. 1.

Christs words at ver. 25. I am even the same that I said to you from the beginning, refer to his open and manifest asserting himself for the Messiah a year and a half ago before the San∣hedrin. Joh. 5.

Their words to him, ver. 57. Thou art not yet fifty years old, mean, Thou art not yet come within the compass of old age, no not to the first skirts of it, for fifty years was the be∣ginning of superannuation to the Levites at the Temple, Numb. 4. and the Jews had a common opinion, that whosoever died before fifty, or at least fifty two, died untimely, and as it were by cutting off.

SECTION LX.

LUKE. Chap. X. from Ver. 17. to the end of the Chapter. And Chap. XI, and XII, and XIII, to Ver. 23.

THe observing of the beginning and end of this Section, will cleer the subsequence of this to the preceding, and the order of all the stories comprehended in it. It begins with the seventy Disciples returning from the imployment upon which their Master had sent them. Now that they returned to him at Jerusalem whither he was gone to the Feast of Tabernacles, appears by this, that after they are come up to him, he is in Bethany in the house of Mary and Martha, Luke 10. 38, 39.

The Section ends with this relation, And he went through the Cities and Villages teaching and journeying towards Jerusalem, Luke 13. 22. So that in Chap. 10. 17. he is at Jerusalem, having come thither to the Feast of Tabernacles, And in Chap. 13. 22. He hath been abroad and is now travelling up to Jerusalem again to the Feast of Dedication. Therefore this whole Section is the story of his actions from the one Feast to the other.

Chap. X. Upon the Disciples relating that the Devils were subject to them in his Name, he answers, I saw Satan fall from Heaven like lightning. Which referreth part∣ly to his death shortly to be, by which Satan was overthrown, and partly [if Heaven mean the Church of the Jews, and the state of Religion there as it means not seldome] to the power of the Gospel this very year and forward, among them, casting him out. With these words of Christ, and the consideration of the time they refer to, we may fitly compare several places which give and receive light mutually with it: As Matth. 12. 45. where Satan cast out of this nation returns again, 1 Cor. 6. 3. Rev. 12. 9. & Rev. 20. 1, 2. &c.

Unto a Lawyer Christ defineth who is a Neighbour, by the Parable of the wounded man and the good Samaritan, vastly differing from the Doctrine of the Pharisees in that case. Take these two or three assertions of their own Schools for some illustration of this Parable.

• 1. They accounted none under the term Brother, but an Israelite by blood, and none under the term Neighbour, but those that were come into their Religion. Aruch in voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. By using the word Neighbour are excluded all the Heathen. Maym. in Retseah per. 2. An Israelite that slayeth a stranger sojourning among them, is not to be put to death by the Sanhedrin for it, because it is said, If a man come presumptuously upon his Neighbour: By which it is apparent they accounted not such a one a Neighbour.
• 2. They have this bloody and desperate tenet: Hereticks, that is, Israelites that follow Idolatry, or such as commit provoking transgressions, as to eat a carcass, or to wear linseye woolsey for provocation, this is an Heretick. And Epicurians, which are such Israelites as deny the Law and Prophets, it is commanded that a man kill them if he have power i•• his hand to kill them; and he may boldly kill them with the sword: but if he cannot, he shall subtilly come about them till he can compass their death. As if he see one of them fallen into a well, and there was a ladder in the well before, let him take it up and say, I must needs use it to fetch my Son from the top of the House, and then I will bring it thee again. But Heathens betwixt whom and us there is no war, as also the feeders of small Cattle in Israel, and such like, we may not compass their death; but it is forbidden to deliver them, if they be in danger of death.

• [Observe this] As if one see one of them fall into the Sea, he shall not fetch him up, for it is said, Thou shalt not stand up against the blood of thy Neighbour. But such a one is not thy Neighbour.
• 3. Of all other people in the World they abhorred Samaritans▪ as appeareth by John 4. 9. & 8. 43. and by exceeding many expressions to that purpose in their own writings: and therefore our Savious urging for cleer and free charity in this Parable, exemplifieth in a Samaritan the unlikeliest man in the world to do any charitable office for a Jew: and he a Neighbour, though so remote in blood, religion and converse.

Christ is at Bethany, ver. 30. in the house of Mary and Martha. Martha was an usual Womans name in the Nation. Joshua the Son of Gamla married Martha the Daughter of Baithus, Juchas. fol. 57. Abba the Son of Martha. Id. fol. 72. and Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isaac bar Shemuel, bar Martha. Jerus. in Shab. fol. 3. col. 4. &c. And now let the Reader cast his eye back from hence, and calculate, when or how it was, that Christ came so acquain∣ted with this family, and he will find no time or occasion so likely, as when the Woman∣sinner washed his feet, Luke 7. which we proved there was Mary, the sister of Lazarus, who was also called Magdalen.

Chap. XI. ver. 2. The Lords prayer rehearsed: Christ had taught it, almost a year and a half ago, in his Sermon in the Mount, and now being desired to teach them to pray, he gives the same again. They that deny this for a form of prayer to be used, either know not, or considered not, what kind of prayers the eminent men among the Jews taught them: John had taught his to pray, after the same manner and use of the Nation; and Christ being desired to teach the Disciples as John had taught his, rehearseth this form which he had given before. They that again deny this Prayer is to be used by any but real Saints, because as they say, none but such can call God Our Father; either know not or consider not, how usual this compellation was among the Nation▪ in their devotions, and Christ speaketh constantly according to the common and most usual language of the Country.

At ver. 14. and forward, there is a story of casting out a Devil, so like that in Sect. 35. the Jews cavil, and our Saviours words about it are the very same: and yet the current of the history evinceth them for two several stories: for as the Jews always carried the same malicious construction of his Miracles▪ so doth he justly always return them the same an∣swer, as hath been observed already.

At ver, 27. there is a link that chains the time and stories, As he spake these things: and another at ver. 29. If compared with ver. 16. and again at ver. 37. where his denouncing wo against the Pharisees, although it be much the same for sense with that in Matth. 23. yet that they were uttered at two several times and upon two several occasions, will appear by that time that we come to that Chapter.

In Chap. XII. He rehearseth many things that he had spoken before: the same doctrine being needful to be inculcated over and over, though to the same audience: much more when new auditors were still coming in. Therefore Christ towards his latter end, did like Moses, making his Deuteronomium rehearse the doctrine that he had taught before.

Chap. XIII. The first verse beareth this link of connexion, and continuance of story: There were present at that season, &c. Pilates bloody Act in mingling some Galileans blood with their sacrifices, cannot be looked for so properly in any place, as at the Temple. Jose∣phus his story in Antiq. lib. 18. cap. 5. is far from it. Siloam was in the midst of the City, Jerus. in Chagigah fol. 76. col. 1. a place of great concourse, where the fall of the Tower slew eighteen men.

SECTION LXI.

JOHN Chap. IX, and Chap. X. all the Chapters.

A blind man from his bearth healed. Christ the good shepherd: The Feast of Dedication.

THat this healing of the blind man was at Jerusalem, appeareth by this, that Christ sends him to the pool of Siloam to wash, ver. 7. which lay upon the western part of the Ci∣ty. For Christ was now come up to the Feast of Dedication, Chap. 10. 22. so that this cleers the order and time.

He cures blind eyes on the Sabbath, by putting clay upon them made of his spittle, a ready way one would have thought to have put seeing eyes out. Maym. in Shabb. per. 21. Fasting spittle is forbidden to be put so much as upon the eye on the Sabbath.

Maladies of Children that were extraordinary, the Jews did very much ascribe to some sin of the Parents: and the traditionaries used this conceit as a means to awe men to the observance of their traditions. So they conceit of this man. Chap. 9. 2, 34. Thou wast altogether born in sins. We alledged before, their fancie about Shibta an evil Spirit that

seised upon Children by the neck and shrunk up their sinnews: And whence, say they comes this? And they give this answer. If the mother come from the house of office and give the Child suck presently, &c. A fetch meerly to awe women to wash after such occasions, and to put the more repute upon their traditions about washings.

The man upon whom the miracle is wrought taketh Jesus to be a Prophet upon it, but as yet doth not know him for Messias. ver. 17. And when he saith to the Jews, Will ye al∣so be his Disciples? ver. 27. he speaketh it seriously and from a good heart, urging them to own him for a Prophet as he did: And when he was vehement with them in this pious asserting, they cast him out of the Synagogue. For they had agreed already, that if any man did confess that he was the Messias, he should be cast out of the Synagogue, ver. 22. A passage very well worth observing, both towards some discovery of the nature of their excommu∣nication, and for illustration of several matters in this divine history.

Chap. X. Christ from Ezek. 34. and Zech. 11. asserteth himself the great Shepherd, and condemneth the evil shepherds that undid the flock: especially the three that his soul loathed. Zech. 11. 8. The Pharisees, Sadduces and Esseans: He feeding his flock with two shepherds staves, called Beauty and Bands: at the last breaketh them: His staff Beauty, dissolving the Covenant of Peculiarity, once made with Israel, by which they alone were his people, but that peculiarity now gone, and the Gentiles taken in. And his staff Bands, dissolving the brootherhood twixt Israel and Judah, that now there is a difference betwixt a true Israelite and a Jew; and Israelites owning Christ, and they that own him not are no more brethren.

It was at Jerusalem the feast of the Dedication, ver. 22. Under the second Temple when the Grecian Kings decreed decrees against Israel, and abolished their Law, and suffered them not to practise the Law and Commandments, and laid their hands upon their goods and upon their daughters, and went into the Temple and made breaches in it, and defiled the pure things, and Israel was in exceeding great straits because of them, and they afflicted them with great afflicti∣on, untill the Lord God of their Fathers had pitty on them, and delivered them out of their hand: and the Asmonean high Priests prevailed against them, and slew them, and delivered Israel out of their hands: and set up a King of the Priests, and the Kingdom returned to Is∣rael more then two hundred years, even to the second destruction: And when Israel prevailed against their enemies and slew them, it was the five and twentieth day of the month Cisleu: and they went into the Temple, and found not of pure Oyle in the Sanctuary but only one bottle, and there was not in it so much as to light above one day: yet they lighted the Lamps with it for eight days, untill they had beaten their Olives and got pure Oyle. And because of this, the wise men that were in that generation, ordained that those eight days, beginning from the 25 th. of Cisleu, should be days of rejoycing and thanksgiving: and they light up Candles on them in the even∣ing at the doors of their houses, every night of the eight, for the declaring and setting forth of that miracle: and those days are called the Dedication, &c. Maym. in Channuchah. per. 1. See 1 Maccab. 4. 59. These eight days of Cisleu fell about the middle of our December. And so by this intimation John hath kept the Clock of time going, that we may tell how the story goes. Since Christs being at the Feast of Tabernacles hitherto, was about two months and somewhat more.

The three last verses of this tenth Chapter, which mention Christs going beyond Jordan, speak the same thing with Matth. 19. 1. and Mark 10. 1. and might very properly be set col∣lateral with those texts, but since it was somewhat longer after Christs departure from Je∣rusalem to his arival beyond Jordan, these may be taken in here, and understood, as spo∣ken of his setting forth from Jerusalem, and shewing whether he intended to go.

SECTION LXII.

LUKE Chap. XIII. Ver. 23. to the end of the Chapter. And Chap. XIV, XV, XVI, XVII, XVIII, to Ver. 15.

THe order here is somewhat obscure, and that especially from these two things. 1. Be∣cause of the first verse of all the Section, which may seem to be linked to the time of the verse preceding it in Luke. He went thorow the Cities and Villages teaching and journey∣ing towards Jerusalem. Then said one to him, &c. 2. Because of that passage in Chap. 17. 11. And it came to pass as he went to Jerusalem, he passed through the mids of Samaria and Gali∣lee, which might seem to be the same journey with that Chap. 13. 22. and that all the oc∣currences in these Chapters were in that journey.

But for the proof and cleering of the order, to be as we have laid it, these things are to be observed. 1. That this story wherewithall this Section beginneth, One said to him Lord, are few to be saved? &c. was on the same day that he crieth out, O Jerusalem, Je∣rusalem▪ &c. ver. 31. 34. Now that this was when Christ was no more to come up to Je∣rusalem till his last coming up thither, is evident from his words, ver. 35. Ye shall no more

see me till the time when ye shall say, Blessed is he that cometh in the Name of the Lord: So that this was after his coming up to the Feast of Dedication. And those words were spo∣ken, whilst he was yet at Jerusalem, before he went away thence from the Feast to go beyond Jordan: The word Then therefore wherewith this Section beginneth in our Eng∣lish translation, doth not enforce the necessary conjunction of the times, for in the Ori∣ginal it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. Whereas it is said, in Chap. 17. 11. That as he went to Jeru∣salem, he passed through Samaria and Galilee, it is to be understood his last journey thither: and the manner of expression doth help to confirm of our order, as we shall see there. Herod was now at Jerusalem, as compare ver. 31. and 34. and it may be, he being Ruler of Galilee, had helped forward the death of these Galileans whom Pilate had slain as they were Sacrificing: and an intimation of such like danger from him is given Jesus: And this may be conceived one cause that sets him out of the City, and to go be∣yond Jordan, which is recorded in the last verses of the preceding Section, John 10. 40. and how the order of story is to be cast in the readers thoughts it is easie to see. Christ being at the Feast of Dedication at Jerusalem, one comes and asks him, Lord, are few to be sa∣ved: Luke 13. 23. And the same day, ver. 31. some Pharisees tell him of danger from Herod. He answers, that it was true indeed that he was to die at Jerusalem, for a Prophet could not be tried but by the great Council there [Talm. in Sanhedr. per. 11.] but he had yet some time to walk and work miracles before, and so he goes away from Jerusalem.

Chap. XIV. He healeth the Dropsie on the Sabbath, and pleadeth the lawfulness of the action, from their own pity to their beasts, to pull them out of a Pit on the Sabbath, of which Maym. in Schabb. per. 25.

R. Abuhabh in praefat. ad Ner. 7. hath a Parable somewhat like that passage at ver. 8. and forward. Three men, saith he, were bidden to a feast, A Prince, a wise man, and an humble man: The Prince sate highest, next him the wise man, and the humble man lowest. The King observed it, and asked the Prince, why sittest thou highest? He said, Because I am a Prince▪ To the wise man, Why sittest thou next? He said, Because I am a wise man. And to the humble man, Why sittest thou lowest? Because I am humble. The King seated the humble man highest, and the wise man still in his place, and the Prince lowest.

Chap. XV. By three eminent and feeling Parables, is set forth Gods readiness to receive sinners, &c. in the last of which is a cleer intimation of the calling of the Gentiles.

Chap. XVI. The Parable of the unjust steward, of the rich man and Lazarus, from Psal. 49. Lazer is used constantly in the Jerus. Talm. for Eleazer. The word signifies God help me, or God is my help, a fit name under which to personate a begger. Abrahams bosome, a phrase used by the Jews. That day that Rabbi died, R. Ada ben Ahava said, This day he sits in Abrahams bosome, Juchasin fol. 77. col. 4. That the tongue of the damned in hell thirst for water, as ver. 24. is also their conception. Talm. Jerus. in Chagigah. fol. 77. col. 4. is relating a story of a good man and a bad man that died: And the good man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, had no burial rites, but the bad man had. Afterward one in a vision saw the good man walking in gardens, and among pleasant fountains of waters: but the bad neer a river, and his tongue reach after water, but could not reach it.

Chap. XVII. At ver. 11. it is said, As he went through Jerusalem, he passed through Sama∣ria and Galilee. This meaneth his last journey thither; but the expression is somewhat strange: Had it been as he went to Jerusalem he passed through Galilee and Samaria, this had set his face towards Jerusalem: but uttered as it is, it seems to set his back upon it: But by this passage the Evangelist helpeth to explain what John and the other Evangelists speak of his journey from Jerusalem beyond Jordan, but that he went not to Jericho, and so the next way to the next place beyond Jordan, namely that he went through Sa∣maria up into Galilee, and there crossed over Jordan to Bethabara, which was over against Galilee.

From ver. 20. and forward, there is a speech of Christ much like that in Matth. 24. which still giveth us occasion to observe how Christ rehearsed things over and over.

Chap. XVIII. By two Parables he sheweth the needfulness and efficacy of fervency, constancy and humility in prayer. In the Pharisees prayer ver. 11. we may observe what kind of Faith in God the Judaick Faith was. He waited for good from God, but ground∣ed this in himself, because of his own righteousness. But in the Gospel the righteousness of God is revealed, and that from faith to faith. In the Publicans posture in his prayer, two of their Canonical gestures in prayer are exhibited; standing and looking downward. Maym. in Deah per. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A scholar of the wise must look downward when he stands praying. The Pharisees fasting twice a week, may be explain∣ed from Jerus. Taanith fol. 64. 3, & Maym. Taanith per. 1.

SECTION LXIII.

MATTH. Chap. XIX. from the beginning to Ver. 13.

MARK Chap. X. from the beginning to Ver. 13.

CHRIST beyond Jordan. Concerning Divorce.

MATTHEW saith, When Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judea beyond Jordan. Which sayings that he speaketh of, were finished a long while ago, at Sect. 55. but because he setteth down nothing be∣twixt that time and this journey over Jordan, therefore he thus joyneth their stories to∣gether: The time and actions that he hath omitted, we have seen how Luke and John have supplied.

Were there any Coasts of Judea beyond Jordan? Either the conjunction And is to be un∣derstood, He came into the coasts of Judea and beyond Jordan, as it is understood Psal. 133. 3 Acts 7. 16, &c. or by Fines Judaeae trans Jordanem, is meant Fines Judaeorum, because the Syrians also dwelt in the coasts beyond Jordan.

Moses at the very same instant of time gave a Law to put an adulterous Wife to death, Deut. 22. 22. and a Law to divorce her Deut. 24. 1. in the former shewing the desert of the fact, in the latter permitting to mitigate of the rigour of that Law, and as our Saviour here interprets it, to prevent those cruel effects that their hardness of heart might have produced, had there been no mitigation. They brag of that Law of divorce as if it favoured them, as a peculiar priviledge, Jerus kiddushin fol. 58. 3. R. Chaijah Rabbah said, Divorces are not granted to the nations of the world, meaning not to the Gentiles as they were to the Jews: whereas truth here informs us, that it was permitted only because of the hardness of their hearts and to avoid greater mischief. When permission of divorce was given, after a Law to punish adultery with death, for a mitigation of it, it requires most serious weigh∣ing, whether a Law to punish adultery with death should be undispensable now, after the Law of Divorce given, and continued by our Saviour in case of Fornication.

SECTION LXIV.

MATTH. Chap. XIX. from Ver. 13. to the end of the Chapter.

MARK Chap. X. from Ver. 13 to Ver. 32.

LUKE Chap. XVIII. from Ver 15. to Ver. 31.

Infants brought to Christ. A rich man departs sorrowful.

MATTHEW and Mark do evidence the order, and as Luke hath helped out their briefness before, so do they also again help us out about his order.

Whose Children were these that were brought to Christ? Not unbelievers doubtless, but the Children of some that professed Christ: Why did they bring them? Not to be healed of any disease doubtless, for then the Disciples would not have been angry at their coming: for why at theirs, more then at all others, that had come for that end? Their bringing therefore must needs be concluded to be in the name of Disciples, and that Christ would so receive them and bless them: And so he doth, and asserteth them for Disciples, and to whom the Kingdom of Heaven belonged; taking the Kingdom of Heaven in the common acceptation of the Gospel.

Observe Mark 10. 19, &c. that mention being made by Christ of the Commandments, as if he spake of the whole Law, yet he instanceth only in the second table. And see the like again, Rom. 13. 8, &c. James 2. 8, 9, 10, &c. The demeanour of men toward the se∣cond table is a sure trial how they stand to the first.

It is easier for a Camel to go through the eye of a needle. An expression common in the Na∣tion. Talm Bavamenia fol. 38. facie 2. It may be thou art of Pumbeditha where they can bring an Elephant through the eye of a needle.

SECTION LXV.

MATTH. Chap. XX. from the beginning to Ver. 17. Labourers in the Vineyard, &c.

THe first word For makes plain the order and connexion, joyning this speech to that before.

The Jerus. Talm. in Beracoth hath a Parable somewhat like to this, but wildly applied to a far different purpose: A King hired many workmen, and there was one of them hired for his work, for more then what was enough: What did the King? He took him and walked with him up and down. At the time of the evening the workmen came to receive their wages, and he also gave him his full wages with them. The workmen repined and said, We have laboured all the day and this man laboured but two hours, and thou hast given him full wages with us: The King said to them, This man hath laboured more in two hours then you have done all day. So R. Bon laboured more in the Law in twenty nine years, then another in a hundred, &c. fol. 5.

SECTION LXVI.

JOHN Chap. XI. from the beginning to Ver. 17. Tidings come to Christ of Lazarus sickness.

AT Sect. 63. Christ goeth beyond Jordan: the occasion of his coming back, was the message of Mary and Martha to him, to desire his help to their sick brother: The story of this therefore is necessary to be related before the story of his coming thence, which is the next thing that the other three Evangelists fall upon, after they have done with what is set down in the preceding Sections.

The words of the second verse, It was that Mary which anointed the Lord with oynt∣ment, and wiped his feet with her hair, are most generally construed as pointing to that story in the next Chapter, Joh. 12. 3. Then took Mary a pound of Oyntment of Spikenard very costly, and anointed the feet of Jesus, and wiped his feet with her hair: Which seemeth very improper and unconsonant upon these reasons. 1. To what purpose should John use such an anticipation? It was neither material to the story that he was entring on, Chap. 11. to tell that Mary anoynted Christs feet a good while after he had raised her brother: nor was it any other then needless to bring in the mention of it here, since he was to give the full story of it in the next Chapter. 2. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is of such a tense as doth properly denote an action past, and is so to be rendred, if it be rendred in its just propriety, It was Mary which had anointed. 3. Whereas no reason can be given why John should anticipate it here, if he meant it of an anointing that was yet to come, a plain and satisfactory reason may be given, why he speaks of it here, as referring to an anoin∣ting past, namely because he would shew what acquaintance and interest Mary had with Christ, which did imbolden her to send to him about her sick brother, for she had wash∣ed and anointed his feet heretofore. The words of John therefore point at an action past, and indeed they point at that story of the woman-sinner washing the feet of Christ with teares, and anointing them with Ointment, and wiping them with her hairs, Luke 7. It is true indeed that John who useth these words that we are upon, had not spoken of any such anointing before, whereunto to refer you in his own Gospel, but the passage was so well and renownedly known and recorded by Luke before, that he relateth to it as to a thing of most famous notice and memorial.

SECTION LXVII.

LUKE Chap. XVIII. Ver. 31, 32, 33, 34.

MARK Chap. X. Ver. 32, 33, 34.

MATTH. Chap. XX. Ver. 17, 18, 19.

CHRIST foretelleth his suffering.

THe message from Mary and Martha, about their sick brother, inviteth Christ from beyond Jordan into Judea again. He staies two days after he had received the message in the same place where the messenger found him, and in the story of this Section he is set forward. And being now upon his last journey to Jerusalem he foretelleth to his Di∣sciples what should become of him there: They followed him with fear and amazement

before, foreseeing that he went upon his own danger, and yet when he had spoken the thing out to them at the full they understood him not.

SECTION LXVIII.

MATTH. Chap. XX. from Ver. 20. to Ver. 29.

MARK Chap. X. from Ver. 35. to Ver. 46.

The request of Zebedees sons. They are told of their Martyrdom.

THe order is plain of it self: and yet the connexion is somewhat strange: for in the last words before, Christ had foretold of his death, yet the Sons of Zebedee here de∣sire to sit on his right hand and left in his Kingdom. Galatius resolves it thus, Discipuli in errore aliquando fuerunt, credentes Christum illico, post resurrectionem terreni regni sceptro potiturum: unde & quidam eorum, super caeteros primatum ambientes, &c. The Disciples sometimes were mistaken, conceiving that Christ presently after his resurrection should obtain the scepter of an earthly Kingdom, whereupon some of them ambitious of priority above the rest, desired to sit on his right hand and left, &c. lib. 4. cap. 1. It is true indeed that the Jewish Na∣tion, and the Disciples with them erred in judging about Messias his Kingdom, Act. 1. but they erred as far also about Messias his Resurrection, till experience had informed them better. Therefore it cannot well be imagined, that the Wife and Sons of Zebedee thought of Christs Resurrection in this their request, but conceived of his temporal Kingdom according to the notions of the rest of the Nation about it: What therefore our Saviour had spoken instantly before of his being scourged, crucified, killed, and Ri∣sing again, they understood in some figurative sense or other; but the Evangelists plain∣ly tell us, they understood it not in the sense that he spake it. It may be his naming these two The sons of thunder, gave them some blind incouragement to such a request. Christ foretels his own death and their suffering Martyrdom under the title of Baptism, in which sense the Apostle also useth the word 1 Cor. 15. 29. The Jewish baptizings or dippings in their purifications, was a very sharp piece of Religion, when in frost and snow and wind and weather they must over head and ears in cold water, from which the phrase was used to signifie death and the bitterest sufferings. The Jerusalem Gemarists do tell us, that the Women of Galilee grew barren, by reason of the cold in their purifyings. R. Aha in the name of Tanchum bar R. Chaia saith, In the days of R. Joshua ben Levi, they sought to abolish this dipping, because of the women of Galilee which were made barren by reason of the cold. R. Joshua ben Levi saith, Do ye seek to abolish a thing that fenceth Israel from transgression? &c. Beracoth fol. 6. col. 3.

SECTION LXIX.

LUKE Chap. XVIII. Ver. 35. to the end.

MATTH. Chap. XX. from Ver. 29. to the end.

MARK Chap. X. from Ver. 46. to the end.

Blind healed.

CHRIST in his journey from beyond Jordan to Bethany for the raising of Lazarus, passeth through Jericho: and he healeth one blind man as he entreth into Jericho, of which Luke speaketh, and another as he goeth out, of which the other two. Matthew indeed speaketh of two healed as he came out of Jericho; comprehending it may be, the story of him that was healed on the other side of the Town, and this together in one sto∣ry, for briefness sake: Or if there were two healed on this side of the Town, Mark only mentions one, because he rather aimeth at shewing of the manner or kind of the miracle, then at the number: as we have observed the like before, at Sect. 39.

SECTION LXX.

LUKE Chap. XIX. from the beginning to Ver. 29. Zaccheus a Publican converted.

THe order lies plain in ver. 1. Christ was passed through Jericho before he met with Zaccheus, &c. Rabban Jochanan ben Zaccai, hath made the name Zaccai or Zacche∣us renowned in Jewish writings: his Father Zaccai might very well be now alive, and for any difference of the times might well enough be the Zaccheus before us, but that some

other circumstances do contradict it. Whosoever this man was, it is observable, that though his name Zaccheus speak him a Jew, yet Christ reputes him not a Child of Abraham till he believe, ver. 19.

Ver. 11. They thought that the Kingdom of Heaven should immediately appear. Observe this: this they had learned from Dan. 9. where the time is so punctually determined, that they that looked for the consolation of Israel could not but observe it, and they that obser∣ved, could not but see it now accomplished.

SECTION LXXI.

JOHN Chap. XI. from Ver. 17. to the end of the Chapter. Lazarus raised. Caiaphas Prophecieth.

NOw is Christ come up to Bethany. Whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mentioned by Talm. Bab. Pasachin fol. 53. facie 1. [where they speak of the figs of Bethhene, and the dates of Tubni] be the same with this Bethany, we shall not dispute here: Both a Town, and some space of ground about it was called by this name Bethany.

As he had staied in the place where he was when he heard of Lazarus sickness, purposely that he might die before he came to him, that God might be the more glorified by his raising, ver. 15. so did he make sure to stay long enough after he was dead before he came, that the glory might be the more. He had been four days dead, ver. 39. Compare with this these sayings of the Jews. Maym. in Gerushin. per. ult. If one look upon a dead man within three days after his death he may know him, but after three days his visage is changed.

Jerus. in Moed Katon fol. 82. col. 2. Three days the Soul flies about the body as if think∣ing to return to it: but after it sees the visage of the countenance changed, it leaves it and gets it gone.

Upon the miracle wrought, the Jews seek to kill Jesus and Lazarus both: whereupon Jesus goeth to a City called Ephraim, ver. 54. Talm. Bab. in Menachoth fol. 85. fac. 1. Juchne and Mamre [Jannes and Jambres] said to Moses, Dost thou bring straw to Ephraim? Gloss. Ibi. Juchne and Mamre were the chief Sorcerers of Egypt: they when Moses began to do mi∣racles thought he had done them by magick: they said, Dost thou bring straw to Ephraim? Ephraim was a place that exceedingly aboundeth with corn, and darest thou bring Corn thither? meaning, Dost thou bring Sorceries into Egypt that abounds so with Sorceries?

Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ephraim was a City in the Land of Israel where there was abundance of Corn. Where is the chiefest provision for Offerings? The chiefest for fine Flower are Micmash and Zanoah, and next to them Ephraim in the Vale.

JOHN Chap. XII. from begin. to Ver. 12. A Supper at Bethany: Jesus his feet anointed.

THe connexion of this story to the preceding Chapter, is plainly made by the Evangelist himself: Compare ver. 55. of Chap. 11. and ver. 1. of this.

Though there were a Proclamation out against Jesus for his life, Chap. 11. 57. yet com∣eth he for Jerusalem, and Lazarus at Bethany is not afraid to entertain him. He may well venture his life for him who had received it from him. It was their Sabbath day at night when he had this Supper, a time that they used to have extraordinary cheer. Mary who had anointed his feet before, Luke 7. 38. doth the like again.

There is a groundless and a strange opinion of some, that the Supper in Matth. 26. 6, 7. and Mark 14. 3. was the same with the Supper in John 12. An imagination, that I cannot enough admire at, seeing there are so many things plainly to gainsay it: but the dis∣cussion of it shall be deferred till we come to those Chapters. Only one particular here may not be omitted without observation, and which will make something at present to∣ward the confutation of that opinion, and that is our Saviours answer in the vindication of Maries act, Let her alone, against the day of my burial hath she kept this: or rather, She hath kept it: Not that he meaneth that this anointing of his feet, was her anointing him against his burial, but that she had kept some of this oyntment yet for that purpose here∣after. Judas repined at the expence of the oyntment that she used for the anointing of his feet, and pleaded that it had been better bestowed upon charitable uses for the poor: Why? saith Christ, she hath kept it yet and not spent all, that she may bestow it upon a charitable use, the anointing of my body to its burial. For 1. neither the text doth any whit assert that she spent the whole pound that she brought, nor indeed in reason was so great a quantity needful. 2. It was not so proper to apply it to his burial now, when

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as he was to ride in triumph to Jerusalem to morrow, as it was two daies before the Passo∣ver [when the other Supper and anointing was] which was the very night when Judas compacted for his betraying. 3. Then Christ saith she poured it upon his body, Matt, 26. 12. which cannot be of the same sense with pouring it upon his feet only. She therefore six days before the Passover anointed his feet, which was an ordinary use among the Jews to have their feet anointed, and the Talmudists give some rules about it in Talm. Jerus. Sanhedr. fol. 21. col. 1. and this she doth in dear love and affection to him: But two daies before the Passover, she doth not so much anoint his head, as pour the Ointment upon his head that it might run all over his body, and this she did towards his burial, not only in his construction, but in her own intention: she being the first we read of that believed his death, as she was the first that saw him after his resurrection. Her faith and fact he foresaw, and therefore saith now at the anointing of his feet, that she yet kept it for the anointing of his body, which when she did, he extols the fact with this encomion, that wheresoever the Gospel should be preached, that action of her, the example of the first faith in his death, should be published in memorial of her. Thus did this Mary, [who as hath been shewed was Mary Magdalen] anoint Christ three several times, his feet at her first conversion, and his feet again at this time, six daies before the Passover, and his head and body two daies before the Passover, even that night that Judas first went about to make his bargain for betraying him.

SECTION LXXII.

MATTH. XXI. from the beginning to Ver. 17.

MARK XI. from the begin. to the mid∣dle of Ver. 11.

LUKE XIX. from Ver. 29. to the end.

JOHN XII. from Ver. 12. to Ver. 20.

CHRIST rideth upon an Ass into Jerusalem.

JOHN maketh the connexion plain, when he saith, On the next day, &c. And sheweth that as Christ went up at this time, in the evidence and accomplishment of that Pro∣phesie, Zech. 9. 9. so he also went up in the equity and answering of that Type, of ta∣king up the Paschal Lamb on the tenth day, Exod. 12. 3. for this was on that very day: and the Lamb of God doth now go in, as giving up himself for the great Paschal.

John telleth us that he lay at Bethany the night before this, and yet the other Evange∣lists have related it, that when he came to Bethpage and Bethany, he sent two of his Di∣sciples for the Ass, &c. The Jews Chorography will here help us out: They tell us

• 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Two thousand cubits was the Suburbs of a City. Maym. in Schabh. per. 27.
• 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Two thousand cubits were the bounds of a Sabbath, or a Sabbath days journey. Talm. in Sotah per. 5.
• 3. Bethpage was of this nature: it was not a Town upon mount Olivet as it hath been very generally supposed, and accordingly placed in the most Maps, but it was some buildings and that space of ground that lay from Jerusalem wall forward towards mount Olivet, and up mount Olivet to the extent of two thousand cubits from the wall, or thereabout; and hereupon it was reputed by the Jews of the same qualification with Je∣rusalem, as a part of it, in divers respects.

Talm. Bab. Pesachin fol. 63. fac. 2. He that slays a Thanksgiving Sacrifice within, while the bread belonging to it is without the wall, the bread is not holy. What means without the wall? R. Jochanan saith, Without the wall of Bethpage. The Gloss there ••aith, Beth∣page was an outer place of Jerusalem. And the same Gloss useth the very same words again upon the same Tract, fol. 91. fac. 1. And again in the same Treatise fol. 95. fac. 2. the Mishna saith thus, The two loaves and the shewbread are allowable in the Temple Court, and they are allowable in Bethpage. Nay the Gloss in Sanhedr. fol. 14. fac. 1. saith, Bethpage was a place which was accounted as Jerusalem for all things. So that the place so called, began from Jerusalem and went onwards to and upon mount Olivet, for the space of a Sabbath daies journey or thereabout, and then began the coast that was called Be∣thany. And hence it is that Luke saith that Christ when he ascended into Heaven, led forth his Disciples as far as Bethany, Luke 24. 50. which elsewhere he sheweth was the space of a Sabbath days journey, Acts. 1. 12. which cannot be understood of the Town Bethany, for that was fifteen furlongs, or very neer two Sabbath daies jour∣ney from Jerusalem, but that he led them over that space of ground which was called Bethpage, to that part of Olivet where it began to be called Bethany, and at that place it was where Christ began his triumphant riding into the City at this time.

It is observable that he is entertained with the solemnity of the Feast of Tabernacles: for carrying of Palm branches and crying Hosanna was never used but only at that Feast, but now translated to this occasion: which may help somewhat to the explaining of Zech. 14. 16.

Count from hence the daies to the Passover, as the Evangelists have reckoned them, and you will find that this was the first day of the week [the Lords day afterward] and this day seven night he rose from the dead.

In the midst of his triumph he weepeth over the City, though he knew that within five daies she would be his death.

SECTION LXXIII.

JOHN Chp. XII. from Ver. 20. to the end of the Chapter.

Greeks would see Iesus. A voice from Heaven.

THe order is plain in the Text of John, and needeth no illustration.

Christ was thrice attested from Heaven, according to his threefold Office, King Priest and Prophet. At his Baptism, for the great Highpriest, when he was anointed and entred into his Ministry. At his Transfiguration for the great Prophet to whom all must hear. And now for the great King, when he had newly fulfilled this Prophecy, Rejoyce O Sion, behold thy King cometh, &c.

The Bath Kol or heavenly voice that the Jews commonly speak of, is in the most, if not all the instances that they give of it, but a fiction of their own brain, to bring their Do∣ctors and their Doctrines into credit.

SECTION LXXIV.

MARK Chap. XI. from the middle of Ver. 11. to Ver. 27.

MATTH. Chap. XXI. from Ver. 17. to Ver. 23.

The fruitless Figtree cursed,

THe order is clear in Mark ver. 11. 12.

Christ after his riding into Jerusalem, having spent all the day there goeth at even to lodg at Bethany: and in the morning going for Jerusalem again and hugring seeth a Fig∣tree, and finding no Figs on it curseth it, and yet the Evangelist telleth that the time of Figs was not yet.

Why then should Christ look for Figs, when he knew the time of the year was not yet for them?

Answ. He looked not for any Figs that he thought could be grown ripe and fit to eat, that spring, it beign now at the furthest but about our April, but he looked for those that grew the last summer, and had hung on the trees all winter, It is true indeed that some trees had shot forth their fruit by Passover time, for so Maymony tells us in Kiddush Hhodesh per. 4. but neither to ripeness; nor was the Figtree any of them. For to those words of our Saviour, Matth. 23. 32. When the Figtree putteth forth her leaves ye know Sum∣mer is nigh, lay these of Jerus. in Sheviith fol. 35. col. 4. Rabban Simeon ben Gamaliel saith, From the putting forth of the Figtree leaf to the green Figs appearing are fifty daies: and from the first appearing of the Fig to the fall of the blossom fifty daies, and from thence to the ripe Figs fifty daies more: five months in all.

There were several kinds of Figtrees in that Land, as the Jews tell us in the Treatises Demai and Sheviith, where they have special occasion to treat of that matter, [besides those Figtrees that were in their Orchards and Vineyards.] As 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which they say were Figs of the Wilderness. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which were baser Figs likewise. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Figtrees that brought their fruit to ripeness but once in two years. And 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which they say grew in the fields and bare white Figs. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from three years to three years. The Gemarists dispute, What? Do they bear their fruit every year, or only once in three years? They bear their fruit every year, but it is not ripe till three years end. How doth a man know its time, or what year it is with it? R. Jonah saith, by binding a list about it. It is a tradition of Samuel, that he hung some pendants upon it. The meaning of the matter is this: There was a Figtree growing in the fields of this nature, that the Figs that it shot forth one summer, it was two summers more before they came to ripeness, so that they hung upon the tree [unless hands or wind hindred] three summers and two winters before their maturity: Now because the strange nature of this tree, diffe∣rent ••••omothers, caused that the seventh year, or year of release could not so easily be

remembred and observed concerning it as concerning other trees, therefore they tied some coards or lists about it, or ••ung something upon it, that might give notice, and keep in remembrance what year it was with it, and whether the fruit, if any, were of the first, second or third years growth. So likewise the figtrees mentioned before, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were two summers in ripening their fruit. So that of such a tree as one of these Christ might well look for figs of the last years growth, old figs under new leaves, if so be the leaves were new. Yet could not this properly be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [as there are that would change the reading of the original, and instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the time of figs was not yet, would have it read (but I question whether with the consent of any one copy in the world) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For where he was, was the time of figs.] For that phrase, The time of figs, meaneth the common time that generally figs were ripe, which was ordinary and commonly known, and which was not of well near five months after Passover time.

Christ cometh to the Temple and casteth out buyers and sellers as he had done three years before: this was four daies before the Passover. At Even he goeth and lodgeth in Bethany.

In the morning he cometh again to Jerusalem. This was three daies before the Passo∣ver. As they came, the Disciples observe the figtree withered, whereupon he saith, Have faith in God, for verily I say unto you, that whosoever shall say unto this mountain, Be thou removed and ••ast into the sea, and shall not doubt in his heart but believ•• that those things which he saith shall come to pass, he shall have whatsoever he saith. In which words he nei∣ther warranteth nor encourageth any to look for a faith that should remove mountains; but 1. He speaketh Hyperbolically for the magnifying of the power and excellency of faith, as Mark 9. 23. Hyperboles, with which the Scripture abounds, are not to be taken according to the letter, but the thing intended is to be taken at the higher pitch. As to instance but in one example, and that about this very mountain that Christ pointed at, Zech. 14. 4. which meaneth not lit••rally Olivets cleaving indeed or removing, but great concussions to the people, and open way made for the enemy. 2. Christ in this expres∣sion speaks the Jews own language, and by the very phrase that they ordinarily used to magnifie their own abilities by, he magnifieth faith. When they would speak of the high parts and qualities of their great ones, they used to say, He is a remover of mountains, Tal. Bab. Beracoth. fol. 64. fac. 1. Sinai and the Remover of mountains, whether of them sent first, &c. Now Rabh Joseph was Sinai, and Rabbah was The remover of mountains. Why so named? The Gloss upon the place resolves us thus▪ They called Rabh Joseph Sinai, be∣cause he was most expert in deep explications. And they called Rabbah bar Nachmani A re∣mover of mountains, because he was most acutely learned, &c. The same Talmud also in Erubbin fol. 29. saith thus. Rabba saith, Behold I am like ben Azzai in the streets of Tibe∣rias. The Gloss thereupon saith thus, Ben Azzai taught profoundly in the streets of Tibe∣rias, and there was no man in his daies that was a remover of mountains like him. By remo∣ving of mountains meaning how able men they were, and how they could overcome the greatest difficulties in Divinity. Which common phrase Christ useth to face that wretched boasting of theirs of their own parts and worth, and to set up faith in its proper dignity, as that that is only able for all things.

SECTION LXXV.

MATTH. Chap. XXI. from Ver. 23. to the and of the Chapt.

MARK Chap. XI. from V. 27. to the end: And Chap. XII. from the beginning to Ver. 13.

LUKE Chap. XX. from the begin. to Ver. 20.

CHRIST in the Temple posing them about Johns Baptism. The parable of the Vineyard, &c.

THe continuation of the order is apparent.

Christ cometh again from Bethany into the Temple, and there being questioned by what authority he did what he did, he stops their mouth by proposing a question again, What they thought of Johns authority by which he made that great change in Religion that he did, and intraps them in such a dilemma as they are not able to get out of.

He proposeth the Parable of the Vineyard and Husbandmen, and by it sheweth the pri∣viledges, and yet the perversness of the Jewish Nation, and their destruction, from Isa. 5. &c. See R. Tanohum. fol. 54. col. 4.

SECTION LXXVI.

MATTH. Chap. XXII. from the beginning of the Chapter to Ver. 15.

The Parable of the Wedding Supper.

THE order is plain of it self. The Parable setteth forth the Jews despising of the means of grace and evil usage of those that were sent unto them, ver. 5, 6. and for this, their destruction and ruine of their City, and the calling of the Gentiles, &c.

SECTION LXXVII.

MATTH. Chap. XXI. from Ver. 15. to the end, And Chap. XXIII. all the Chapter.

MARK Chap. XII. from Ver. 13. to Ver. 41.

LUKE Chap. XX. from Ver. 26. to the end of the Chapter.

Tribute to Cesar. The Resurrection asserted in the Law. The great Commandment. Christ how Davids Son. Wo against the Scribes and Pharisees.

THE Evangelists are so clear in their order, both here and a good way forward, that there can be no scrupling in it.

The question proposed, Whether it were lawful to give tribute to Cesar, proceeded from that old maxime among them, upon mistake of Deut. 17. 15. that they ought not to be subject to any power or potentate, which was not of their own blood or Religion: the holding to which maxime, cost them the ruine of their City and Nation.

His answer from the Image of Cesar upon their coin, was according to their own con∣cessions. The Jerusalem Talmud doth personate David and Abigail talking thus. Abigail said, What evil have I done or my Children, or my Cattel? David saith to her, Because thy Husband vilified the Kingdom of David, She saith, Art thou a King then? He saith to her, Did not Samuel anoint me King? She saith to him. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Coin of our Lord Saul is yet current: In Sanhedr. fol, 20. col. 2. Maym. in Gezelah per. 5. A King that cuts down the trees of any owner, and makes a bridge of them, it is lawful to go over it, &c. How is this to be understood? Of a King whose Coin is current in these Coun∣tries, for the men of the Country do thereby evidence, that they acknowledge him for their Lord and themselves his servants: But if his coin be not current, then he is a robber, &c.

The topick from whence he argueth the Resurrection against the Saduces, is also ac∣knowledged by the Writers of that Nation: Tanchum. fol. 13. col. 3. The holy blessed God doth not joyn his Name to the Saints while they are alive, but when they are dead: as it is said, To the Saints which are in the earth, &c. But behold we find that he joyns his Name to Isaac [meaning, he calls himself the God of Isaac] while he was alive, &c. Jerus. in Be∣racoth fol. 5. col. 4. Whence is there proof that the righteous are called living when they are dead, &c.

He poseth the Pharisees in their very Catechism: they used it as a common name for the Messias to call him the Son of David, and yet when they are put to it to observe that David calls him Lord, they are so far nonplust, that they have not only not what to an∣swer, for the present, but this silenceth them from future disputes. Now therefore he falls upon them with their deserved character and doom, and as in Matth. 5. he had pro∣nounced beatitudes, so here in Matth. 23. he denounceth woes, and curseth these men from Isa. 65. 15, &c.

This Chapter as it is a speech to and of the Scribes and Pharisees, and treateth of their doctrines and demeanours; so from their own Pandects and Authors may it be explained from point to point: those speaking out their doctrines and practises to the full.

Their sitting in Moses chair, ver. 1. meaneth them as Magistrates, to whom Christ injoy∣neth all lawful obedience. Vid. Sanhedr. per. 1. halac. 6.

Their heavy burdens, ver. 4. translates their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of which they speak so much and so highly.

Their Tephillin are called Phylacteries, ver. 5. which meaneth not only Observatives, because they were memorials of their duty and devotions [being four portions of the Law written in two pa••chments, and the one worn upon their forehead and the other upon their left arm] but Preservatives, as being reputed by them a fence against evil spi∣rits, Jerus. Beracoth fol. 2. A man hath need to say over his Phylacteries every evening in his house, to fright aw••y evil spirits.

They loved to be called Rabbi Rabbi, ver. 7. R. Akibah said to Eliezer, Rabbi Rabbi, Jerus. Moed. Katon fol. 81. 1. And yet they had this rule against it, Love the work, but hate the Rabbiship, Maym. in Talm. Torah. per. 3.

Call no one Father, ver. 9. in that sense as they owned their Doctors by the title 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 relying upon the authority of humane doctrines.

Their permitting and practising to swear by the Temple, ver. 16. came into a common custom, Juchas. fol. 50. col. 1. Baba ben Bota swear by the Temple, and so did Rabban Simeon ben Gamaliel, and this was a custom in Israel.

Their tithing mint, annise and cummin, ver. 23. explained in the Talmudick treatises De∣mai, whited Sepulchers, ver. 27. Shekalim per. 1. halac. 1. In the month Adar they whited the Sepulchers. And the reason is given by the Gemarists, that people hereby might have the better discovery of them, the better to avoid defilement by them: which well obser∣ved, sets on Christs invective against these wretches the more. Gemar. utriusq: Talm. in loc. & Jerus. in Maasar. Sheni. fol. 55. 3.

Their decking of Sepulchers in honour of those that lay in them, ver. 29. handled in Je∣rus. in Moed Katon fol. 80. col. 3. & 4.

He concludeth his speech with the intimation of what shame and guilt lay upon them for the blood of the former Prophets slain by their Fathers, filled up by their own wick∣edness in persecuting those that he did or should send to them. He calleth them Ser∣pents from Gen. 3. 15. and teacheth us to look upon them as the seed of the Serpent in an eminent degree, if any degree of that nature may be called eminent. He dooms all the Prophets blood to be required of that generation, because they by their transcendent a∣buse of those whom God sent, even of Messias himself, did justifie and exceed all the evil their Fathers had done against the Prophets: Yea all the blood shed before the blood of Zacharias, and his, though they held that to have been satisfied for, by the destruction, slaughter and captivity by the Babylonians, Jerus. in Taanith fol. 69. col. 2. He changeth the name of his Father, and so doth Targ. in Lament. cap. 2. ver. 20. And concludes with a sad denunciation of destruction, and that they should no more see him till they should say, blessed be he that cometh in the name of the Lord: which very words he had uttered also a great while before this, Luke 13. 34, 35. and the multitude had said, Blessed be he that cometh, &c. when he rode into Jerusalem upon an Ass. But the same words now uttered by him, are of somewhat doubtful interpretation, whether they mean, their no more seeing of him till the night and time of the Passover, [for at the Paschal meal every company rehearsed this saying, Blessed be he that cometh, &c. in their great Hallel as they called it] or that they should no more see him at all, because they had not learned to en∣tertain him, as coming from God. See Joh. 5. 43.

SECTION LXXVIII.

MARK Chap. XII. Ver. 41, 42, 43, 44.

LUKE Chap. XXI. Ver. 1, 2, 3, 4.

The poor Widows Mites.

THE Jews before their prayers in the Temple, or their Synagogues, used to give some∣thing by way of alms of offering, that Charity and piety might go together. Maym. in Mattanath Anijim. per. 6. Now in the Court of the Women at the Temple [as we have observed elsewhere in the discription of that place] there were several chests, which the Jews call Shoperoth, into which the people put the money they offered, some to buy one thing for the service of the Temple, some another, &c.

SECTION LXXIX.

MATTH. Chap. XXIV. all the Chapter.

MARK Chap. XIII. all the Chapter.

LUKE Chap. XXI. from Ver. 5. to the end of the Chapter.

And after these MATTH. Chap. XXV. all the Chapter.

CHRIST foretelleth the destruction of Jerusalem, the signs and miseries preceeding and accompanying it.

THe Talmud tells us that there was a place upon mount Olivet, just in the face of the Temple, where the Priest slew and burnt the red Cow into the ashes of purification and as he sprinkled the blood, he looked directly upon the Temple door. Middoth per. 1. &c. This was the last Sermon that Christ made upon mount Olivet, and he makes it as he sits upon that mount, just facing the Temple, Matth. 24. 3. And that text that he had taken in tears but two or three days ago, weeping over the City and foretelling the destru∣ction of it, Luke 19. 44. he now preacheth upon at large, declaring the misery and fore∣shewing the forerunners of that destruction.

The aim of his speech, or, to what time and purpose it refers, may be discerned by the question of the Disciples, to which it is an answer. When shall these things be, viz. that one stone of the Temple shall not be left upon another? Mark 13. 4. Luke 21. 7. and so it relates plainly to the destruction of the Temple and City. But Mat∣thew hath added; And what shall be the sign of thy coming, and of the end of the world? from whence it is conceived by some, that the speech doth aim at the end of the world, and Christs last coming unto judgment. It is true indeed that the close of his speech in Matth. 25. doth speak plainly of the last judgment, and that many of those terrible things men∣tioned, Matth. 24. may very well typifie the terrours of the last day, but the prime and proper scope of the speech in that 24th. Chapter, is to set forth the destruction of Jerusa∣lem, and the rejection and misery of the Jewish nation; as may be observed by these par∣ticulars.

• 1. Because in Matth. 24. 15, 16. He points directly to time and place, when and where these things shall be, viz. when the Temple shall be profaned, then these things come, &c.
• 2. Especially consider ver. 34. Verily I say unto you; this generation shall not pass till all these things be fulfilled. This generation, not meaning Generatio Evangelica, as some do harshly interpret it, but as it means in Matth. 23. 36. Luke 11. 31, 32. and abundance of other places in the New Testament, the generation then in being.
• 3. The destruction of Jerusalem, is phrased in Scripture as the destruction of the whole world, Jer. 4. 23. Isa. 65. 17. and Christ coming to her in judgment, as his coming to the last judgment, Matth. 17. 28. John 21. 22. Math. 19. 28. Rev. 1. 7, &c.

Therefore those dreadful things spoken of in ver. 29, 30, 31. are but borrowed expres∣sions to set forth the terrors of that judgment the more. Ver. 29. The Sun shall be darken∣ed, &c. shews the decay of all glory, excellency and prosperity in that Nation, and the coming in of all sadness, misery and confusion: as Isa. 13. 10. Joel. 2. 10. Ver. 30. Then shall they see the sign of the Son of man, &c. Not any visible appearance of Christ, or of the cross in the clouds [as some have imagined,] but whereas the Jews would not own Christ before for the Son of man, or for the Messias, then by the vengance that he should execute upon them, they and all the world should see an evident sign, that he was so. This therefore is called his coming, and his coming in his kingdom, Matth. 17. 28. because this did first declare his power, glory and victory on that nation that had despised him. Ver. 31. He shall send his Angels with a great sound of a Trumpet, &c. that is; his Ministers with the Trumpet of the Gospel, to fetch in his elect from among the Gentiles when the Jews were now destroyed and cast off. And the false Christs, and false Prophets that should arise, ver. 5. 24. arose in that Nation in those last days of it, as is abundantly evident both in the New Testament, and in Josephus: And those wars and rumors of wars, and Nation rising against Nation, &c. ver. 6, 7. were accomplished not only in the horrid civil wars among the Jews, but also in the great concussions in Roman Empire, in the wars betwixt Otho and Vitellius, and betwixt Vitellius and Vespasian, [of which the Roman Historians, especially Tacitus is very large] the like to which, there had not been before, even to the sacking of Rome it self, and the burning of the Capitol.

SECTION LXXX.

MATTH. Chap. XXVI. from the beginning to Ver. 14.

MARK Chap. XIV. from the beginning to Ver. 10.

LUKE Chap. XXII. Ver. 1, 2.

And after these portions read JOHN Chap. XIII. from the beginning to Ver. 27.

CHRISTS head anointed at a supper at Bethany two nights before the Passover: At the same supper he washeth his Disciples feet: giveth Judas the sop and the Devil entreth into him.

THe proof of the proper order here will require some dispute, not so much in regard of any obscurity or difficulty of the order it self, but in regard of needless and groundless difficulties that are put upon it. There are two strange opinions we meet with here: The one is, that holdeth that this supper mentioned by Matthew and Mark, was the same supper which is mentioned in John 12. which was six days before the Passover. And the other is, that holdeth, that this supper in John 13. was the Supper on the Passover night: so that for the shewing and asserting of the order as we have laid it, these three things are to be done.

First, It is to be proved, that the supper in John 12. and the supper in Matth. 26. and Mark 14. were not one and the same supper, but two suppers at some daies distance. Se∣condly, That the supper in John 13. was not on the Passover night, but before the Pass∣over night. And thirdly, That the supper in John 13. was the same supper with that in Matth. 26. 6. and Mark 14. 3. two daies before the Passover.

First, That the supper in John 12. and the supper in Matth. 26. and Mark 14. were two different suppers [to which something hath been said before,] appears by these observa∣tions. 1. The supper in John 12. was in the house of Lazarus [unless we will unwarran∣tably strain the construction of the story,] but the supper in Matth. 26. and Mark 14. was in the house of Simon the Leper. 2. At the supper in John 12. Christs feet were anointed, but his head was anointed at the supper in Matth. 26 and Mark 14. 3. The supper in John 12. was six days before the Passover, but the supper in Matth. 26. and Mark 14. was but two days before: For observe Mark 14. 1. After two days was the feast of the Passover: and then ver. 3. And Jesus being at Bethany, &c. Here they that hold the opinion that we are confuting, will not acknowledg the order of the Evangelists direct, but say there is a dislocation, so that though two days be mentioned before, yet the story following was six days before the Passover. But the method of Matthew and Mark hath been so direct hither through the story of Christs actions, since his last coming to Jerusalem, that no reason possible can be given why they should invert the order here. They had punctually mentioned his actions, five, four, three days before the Passover, and now they come to speak of two days before, and under that account bring in this supper, and what sense or reason can there be to surmise that it was six days before? They had shewed you Christ five days before the Passover, at Bethany, John 12. 1, 12. Mark 11. 1, 11. And four days before the Passover, at Bethany, Mark 11. 12, 15, 19, 20. And three days before the Passover, at Bethany, Mark 11. 20, 27. and 13. 3. And then they come and speak of two days before the Passover, and they speak also of Christs being at Bethany, and yet would the opinion under confutation apply the reckoning of the two days only to point at the high-Priests assembling: and Christs being at Bethany, to be jumped backward over all the story before, even to beyond Matth. 21. Mark 11. An opinion that by its improbability is confutation enough to it self.

A second thing to be cleared is, that the supper in John 13. was not on the Passover night but before: which may be evidenced by these arguments instead of more. 1. Be∣cause John saith expresly ver. 1. that it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, before the festival of the Passover, for so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 constantly signifies, not the meal of the Paschal, as some would con∣strue it here, but the whole festival. 2. The Disciples when Jesus said to Judas, What thou doest, do quickly, though he spake about buying something against the feast, ver. 29. by which it appears that the feast was not yet come.

Thirdly, Luke sheweth, that the entring of Satan into Judas [which was at the sup∣per, John 13.] was before the Passover day came: for observe his order, Luke 22. 3. Then entred Satan into Judas, and he went and communed with the chief Priests, &c. and then ver. 7. Then came the day of unleavened bread: Upon all which considerations, it is apparent, that this supper in John 13. at which Satan entred into Judas [whereupon he went and compacted for his Masters betraying] was not on the Passover night, but some space before the Passover day came. There is indeed a passage in John 13. 38. which may seem to bring that supper to the Passover night, which is, when Christ saith at the supper to Peter, The Cock shall not crow till thou hast denied me thrice, which seemeth to carry it,

as if this supper were on that very night when Peter denied him. For answer to which, let it be observed: 1. That Peter denied Christ but once before the Cock crew. Mark 14. 68, 69, 70. and it will teach us to expound the words of Christ, John 13. 38. and Matth. 26. 24. not as meaning that he should deny him three times over before any Cock crew, but that he should deny him thrice in the time of Cocks crowing, which time was a fourth part of the night, Mark 13. 34. And that it meaneth in such a sense is yet more apparent by Mark 14. 30. where he utters it, The Cock shall not crow twice. 2. Let it be observed, that in John 13. 38. it is only said, The Cock shall not crow, but in Matth. 26. Mark 14. when the speech refers to the very night when his denial was, it is said, This night, before the Cock crow; And, This day, even this night before the Cock crow, &c. And so it is understood that Christ useth that speech to Peter twice over, and in it he doth twice refute his presuming upon his own strength which Peter twice shewed: First at the supper in John 13. which was two daies before the Passover, and there the emphasis of the speech lieth especially in the word Thrice; as if he had said to him, Art thou so confident of thy strength and standing for me? I tell thee the time will be, when thou shalt deny me thrice in the time of Cocks crowing. The second was at the Passover sup∣per, and then Christ puts the emphasis upon the word This night: Art thou so confident? I tell thee this night thou shalt deny me, &c.

Thus having shewed that that supper in John 13. was not on the Passover night, but before; a third thing is to shew, that it was two daies before the Passover, and the same with that supper mentioned by Matthew and Mark in Bethany: And for the proof of this we need go no further then this observation: That both the Evangelists Matthew and Mark, do begin the treason of Judas from that supper in Bethany, Matth. 26. 13, 14. Mark 14. 9, 10. for as soon as they have related the story of that supper, they presently tell, Then one of the twelve called Judas went to the chief Priests, &c. Now it is apparent that he began the acting of his treason from the time of Satans entring into him with the sop which was at that supper John 13. and so it concludeth that to be the same supper with that in Matth. 26. 6.

The texture of the story then lieth thus: Six daies before the Passover Christ suppeth and lodgeth in Bethany: five daies before the Passover he rideth in triumph to Jerusa∣lem, and at even cometh and lodgeth in Bethany again, four daies before the Passover he goeth to Jerusalem again, and at night cometh to Bethany again to lodge. The third day before the Passover he goeth again into the City; and at even cometh to Bethany again: And that night he suppeth in the house of Simon the Leper, it being now two daies to the Passover; As he sits at supper, Mary the sister of Lazarus, called also Mary Magdalen, anoints his head, &c. And he before the table was taken away, ariseth from the table and washeth the Disciples feet, and after sits down and gives Judas the sop.

SECTION LXXXI.

JOHN Chap. XIII. V. 27, 28, 29, 39.

MATTH. Chap. XXVI. Ver. 14, 15, 16.

MARK Ch. XIV. Ver. 10, 11.

LUKE Ch. XXII. Ver. 3, 4, 5, 6.

Satan entreth into Iudas: he compacts for the betraying of his Master.

THe continuation of the story in John cleereth the connexion. He dipped the sop and gave it to Judas, And after the sop Satan entred into him. This was at a supper in Be∣thany two daies before the Passover, as hath been shewed: From thence, though it were night, Judas trudgeth to Jerusalem, acted intirely by Satan, and agreeth with the Sanhe∣drin for his Masters betraying. They had met purposely to contrive the apprehension and death of Christ, but had resolved, that it must not be at the feast for fear of tumult: but Judas coming in, undertakes to deliver him up, though at the feast, yet quietly enough in the absence of the people: And they bargain to give him thirty pieces of silver; the price of a servant, Exod. 31. 22. Maym. in Nizkei Mamon per. 11. The price of servants whether great or little, whether males or female, is thirty Selas of good silver; be he a servant worth a hundred pound, or be he a servant but worth a peny. Now the same Author in Shekalim per. 1. rateth Sela at 384 barly corns weight in silver.

SECTION LXXXII.

JOHN Chap. XIII. from Ver. 31. to the end. and Chap. XIV. all the Chapters.

CHRISTS speech to comfort his Disciples, &c.

THe first words, Therefore when he was gone out, continue the story: When Judas was gone out about his cursed work, and the hour was now come when Christs Passion was beginning, [for we may justly take his being sold, for a part of his sufferings] he gi∣veth his Disciples divers lessons, some of admonition, some of instruction, some of comfort. For the better judging of the time of this speech [besides the connexion which joyns it to Judas his going forth upon the devils entring into him with the sop] these two things are observable. 1. That the last words of the 14th. Chapter are, Arise, let us go hence, by which it is plain, that the speech contained in this present Section, and the speech in Joh. 15, & 16, and 17. were spoken at two several times and in two several places, That, at the Passover supper, for John tells, Chap. 18. 1. that when Jesus had finished that speech, he went over the brook Kidron: but this, before, and in another place, because upon the ending of it it is plain Jesus removed to another place, by his saying, Arise let us go hence. 2. That Christ saith, Yet a little time I am with you, Chap. 13. ver. 33. Yet a little while and the world seeth me no more, Chap. 14. v. 19. Hereafter I shall not talk much with you, ver. 30. which intimate some space of time yet to come, and not so suddain a parting, as the space was betwixt his rising from his last supper, and his apprehension. This speech therefore was spoken at Bethany after Judas his going out: and the Section contains the sum of Christs discourse with his Disciples, while he staied there, which was the night that Judas received the sop, and the next day and night, and till towards the evening of the day after: And the last words, Arise, let us go hence, intimate his removal from Bethany to Jerusalem on the Passover day. Judas either that night that he had received the sop, or the next day, layeth the plot with the high-Priests for the delive∣ring up of his Master at the feast, and having so done, he returneth to his Master to Bethany again. And the next day which was the Passover day, Christ sendeth Peter and John from thence to prepare the Passover for him, and when he saw time, he calls, Arise, let us go hence, and so he setteth for Jerusalem with the rest of the Disciples and Judas in the company.

SECTION LXXXIII.

MATTH. Chap. XXVI. from Ver. 17. to Ver. 30.

MARK Chap. XIV. from Ver. 12. to Ver. 26.

LUKE Chap. XXII. from Ver. 7. to Ver. 24.

CHRIST eateth the Passover: ordaineth the Lords Supper, &c.

PETER and John who were sent to prepare the Passover, had this work to do. They were to get a room fitting; to that their Master directs them by a sign. They were to get a Lamb, and to bring him into the Temple, and there to have him killed and his blood sprinkled, under the name of a Paschal for thirteen persons. For no Lamb could be eaten for a Paschal, whose blood was not sprinkled at the Altar, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the name of a Paschal, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by count for such a number of persons as had agreed to be at the eating of him. Talm. in Pesachin. per. 5. [as Christ died but for a cer∣tain number.] Which shews [had not the Evangelists done it otherwise] that Christ ate his Passover on the same day that the Jews did theirs [which some, upon misunder∣standing of Joh. 18. 28. have denied] nay that it was not possible otherwise, for how im∣possible was it to get the Priests to kill a Paschal for any, upon a wrong day?

Having got the Lamb thus slain at the Temple, they were to bring him home to the house where he was to be eaten, to get him roasted, and to get bread and wine ready, and what other provision was usual and requisite for that meal.

At Even Jesus cometh and sitteth down with the twelve: and as he ate, he gave inti∣mation of the Traitour, who was now at the table and eating with him. Which might seem to make this story the same with that in John 13. 21, 22. and so might argue, that this and that were but one and the same Supper. But herein is an apparent difference in the stories. 1. At the Supper in John 13. Christ giveth only a private signification of the Traitour by a token given secretly to John, but here he points him out openly. 2. There he gives him a sop, here he only speaks of dipping with him in the dish. Only there is some diversity in the Evangelists, in relating this story: Matthew and Mark have laid this taxation and discovery of the Traytour before the administration of the Lords Supper, but Luke after.

And there is the like variety in their relating the time of these words of Christ, I will no more drink of the fruit of the vine, &c. for Luke hath brought them in as spoken before the Sacrament, but the other two after. In both which, first the main intent of the rela∣tion is to be looked after, and then may we better state the time. The intent in the for∣mer, is to shew Judas at the Table, and at the Table all the time both of the Paschal and the Lords Supper, those symboles of love and communion, yet he such a wretch as to communicate in both, and yet a Traitour. The two, Matthew and Mark would shew that he was at the Table, and so the mention of that they bring in upon Christs first sit∣ting down and beginning to eat: and Luke makes the story full, and shews that he was at the Table all the time, both at Passover and Sacrament, and the words of Christ up∣on the delivering of the Cup, But behold the hand of him that betrays me, &c. cannot pos∣sibly be mitigated from such a construction. As to the later, the meaning of Christ in the words, I will no more drink of the fruit of the vine, &c. is, that the Kingdom of God was now so near, that this was the last meat and drink, or the last meal that he was to have, before that came. By the Kingdom of God, meaning his resurrection and forward, when God by him had conquered death, Satan and Hell. And whereas he saith, Till I drink it new with you in the Kingdom of God, he did so, eating and drinking with them after his resurrection. This therefore being the aim of his speech, it was seasonable to say so, any time of the meal, This is the last meal I must eat with you till I be risen again from the dead. and hereupon the Evangelists have left the time of his uttering of it at that indifferency, that they have done. And indeed these two passages had such reference one to another, that the one might bring on the other, and both of them might very well be spoken by Christ twice: The observing of the direct order of Christs actions at this meal, which the Evangelists have related, will help to clear this matter.

When he was set down with them, he first saith, I have desired to eat this Passover with you before I suffer, for this is the last I must eat with you before the Kingdom of God be come. And thereupon he taketh the first cup of wine that was to be drunk at that meal, and drinks of it and gives it them, and bids, Divide it among your selves, for I shall not drink of the fruit of the vine, &c. meaning, this is the last time I shall eat and drink with you, &c. And this speech properly brought in the other, One of you shall betray me: as paraphrased, speaking thus, I shall no more eat with you, for there is one now at the Table with me, hath compassed my death. Hereupon they question who it should be, &c. After this passage they eat the Paschal Lamb after its rite, and after it, he ordaineth the Lords Supper: bread to be his Body henceforward, in the same sense that the Paschal Lamb had been his Body hitherto, and the Cup to be the New Testament in his Blood now under the Gospel, as the blood of Bullocks had been the Old Testament in his Blood, Exod. 24. And after the administring of the Cup, he tells them again, that that was the last that he must drink, for the hand of him that betrayed him was at the Table.

SECTION LXXXIV.

LUKE Ch. XXII. from Ver. 24. to Ver. 39.

A contest among the Disciples about priority.

LUKE himself is a clear warrant of the order. And withall, the joynt consideration of the story before will help to confirm it. The question among themselves about the Traitour, helpeth to draw on this other question about priority: an unseasonable and a very unreasonable quarrel: To which their Master giveth closely this twofold an∣swer, besides proposing his own example of humility. 1. That let not them stand upon priority, for he would equally honour them in his Kingdom, &c. 2. That this was not a time to stand upon such business as seeking to be preferred one before another, for this was a time of sifting, and a time when all the care they could take for their safety should be little enough: therefore they had now something else to do then to look after precedency.

SECTION LXXXV.

JOHN Chap. XV, XVI, XVII.

CHRISTS last words to his Disciples and a Prayer for them.

JOHN in Chap. 18. 1. informs us that when Jesus had spoken the words contained in these Chapters, he went over the brook Kidron: by which it appeareth that they were spoken at his last Supper instantly before he rose and went to the garden where he was apprehended. At their Passover Suppers they used large discourses seasonable and a∣greeable to the occasion: and especially in commemorating what God had done for that people. Whatsoever Christ had spoken upon that subject, is not recorded, but this which was more needful for the Disciples present condition, were agreeable to the great occasion now at hand, and most beneficial for the Church in time to come.

SECTION LXXXVI.

MAT. Ch. XXVI. from V. 30. to the end, & Ch. XXVII. all.

MAR. Ch. XIV. from Ver. 26. to the end, & Ch. XV. all.

LUKE Ch. XXII. from V. 39. to the end. & Ch. XXIII. all.

JOH. Ch. XVIII. & Ch. XIX. all the Chapters.

CHRISTS Apprehension, Arraignment, Death and Burial.

THrre is no difficulty in the connexion of the beginning of this Section to the prece∣ding, but only this, that the rest of the Evangelists make mention of Christs singing of an hymn, as the last thing he did, before his setting out for the mount of Olives; but John maketh his speech and prayer to be last, and speaketh not of his singing a hymn at all. Which indeed is neither contrariety nor diversity of story, but only variety of relation for the holding out of the story more compleat. The three former Evangelists have recorded how Christ did celebrate the Passover and ordain the Sacrament at the end of it, and therefore they properly speak of his singing an hymn, for that was ever an unseperable piece of service at the Passover Supper, and constantly used at the con∣clusion of that meal: But John had made no mention of the Passover Supper or Sacra∣ment at all, and therefore it was not only not needful, but also not proper, that he should mention the singing of any hymn at all: But he relateth the last speech and pray∣er of Christ, which the other had omitted. And whether this speech recorded by him, or the hymn mentioned by them, were last done by Christ, is not much material to the or∣der of the story. I suppose the speech was later. The hymn that they sung was Ps. 115. & 116. & 117. & 118. which was the later part of the great Hallel as they called it, which was constantly sung at the Passover and their other great Solemnities, and with this later part was this Solemnity concluded.

His Prayer in the Garden.

CHRIST rising from Supper, goeth forth of the City over the brook Kidron to the mount of Olives. [Compare Davids case and journey, 2 Sam. 15. 23.] Judas when they rose from the Table, slips away into the City, and there hath his cut-throats laid ready by the chief Priests, for the cursed design that they had compacted about. As Christ goeth along he telleth the eleven that were with him, of their trouble that night by his appre∣hension, and their scattering from him: but he would be in Galilee before them, and there they should meet again. And so he directeth them which way to betake themselves after the Feast, and what to do when their Master should be taken from them by death. He foretelleth Peter again of his denial of him that night: which Peter now armed with a sword cannot hear of, but promiseth great matters.

He cometh to Gethsemany, A place of Oyl Presses, at the foot of Olivet, into a Garden. The Talmudists speak of the Gardens here, and tell how the Gardiners used to fatten their grounds with the scouring of the sink that carried the blood and filth of the Temple Court into that valley. Leaving eight Disciples behind, he taketh Peter and James and John with him, and imparteth to them the fears and sorrows that now seized upon him, and leaving them also about a stones cast behind, charging them to watch and pray: He prays thrice for the removal of this Cup if possible, &c. and in an Agony he sweats drops like blood. [Remember Adams fall in a Garden, and the first doom, In the sweat of thy brows, &c.] Now was the power of darkness, Luke 22. 23. all the power of hell being let loose against Christ, as it was never against person upon Earth before or since

and that from the pitching of this field of old, Gen 3. 15. Thou shalt bruise his heel. So that it was not so much for any pangs of Hell that Christ felt within him, as for the assaults of Hell, that he saw inlarged against him, that he was so full of sorrow and anguish. His desiring the removal of the Cup was purae humanitatis, but his submitting to the will of God purae sanctitatis: As when a gangrened member is to be cut off, pura natura ••elucts against it, but right reason yields to it. He prayed thrice, and after every time came to his three Disciples, and still found them sleeping.

His apprehension.

He had scarce awakened them at the third time, when the Traytour and his Assasines are upon him to apprehend him. At their first approach Judas according to the sign gi∣ven, that his fellow-villains might know Jesus from the rest, steppeth to him and kisseth him. And thereupon the rest draw up near him. Jesus steppeth forward to meet them, and asketh, Whom seek ye? They say, Jesus of Nazareth: he saith, I am he: and there∣upon they went backward and fell to the ground: And his thus confounding them with a word, shewed, that none could take his life from him, unless he laid it down of himself. While they lie on the ground, and he hath them thus under him, he indents for the dis∣mission of his Disciples, and having agreed for their safety and discharge, he yields him∣self. So up they got, and lay hold upon him: and Peter to shew some of his promised stoutness cuts off Malchus ear, but Christ heals the wound. With this wretched crue that apprehended him, there were some of their Masters that set them on, Luke 22. 52. To all together he telleth, that it was plain it was now their hour the and power of darkness, for that they had him so oft among them in the Temple, that they were never able to lay hands on him till now: Upon these words the Disciples think it time to shift for them∣selves: And one flees away naked.

His appearance before Annas.

Besides the ill account that these men could give of this nights Passover [no sooner eaten, but their hands in blood] and besides the horrid offence they committed against the Lord and against his Christ in this fact that they were upon, they doubly transgressed against their own Canons: namely in arraigning and condemning a person upon a ho∣liday, for such a day was now come in: and arraigning and judging a person by night, both which are directly forbidden by their Law. Tal. in Jom. tobh per. 5. halac. 2.

They first bring Christ to Annas, And why? For he was neither chief Magistrate, but Gamaliel; nor the Highpriest, but Caiaphas: He was indeed Sagan, and Father in Law to Caiaphas, but by neither of these relations had he Judicial power as a single man. But as the Chief Priests had a special hand in this business, and Annas was chief among them by his place and relation to Caiaphas, and so had had no doubt a singular stroke in con∣triving this business that was now transacting, so upon his apprehension he is first brought thither, to shew that they had the man sure whom he so much desired to be secured, and to take his grave advice what further to do with him. He was brought bound to him, and so bound he sends him to Caiaphas.

His Arraignment before the Sanhedrin.

At Caiaphas his house was the Sanhedrin now assembled: Whether we take this for his lodgings in the Temple, or his house in the City it is not much material. Peter follows thither, and by another Disciple that was acquainted there, he is helped into the Hall, and sits with the Servants by the fire. The Chief-Priest and Elders were busie to find out Witnesses that might accuse him, and though many false Witnesses [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Talmu∣dick language] come in, yet all will not do: for it was not possible to touch him of any offence. He all this while standing silent (Isa. 37. 7.) Caiaphas adjures him to tell whe∣ther he were the Christ or no, he confesseth it, and withal tells them that the time should come that they should find the truth of this by experience, when he should shew his power and vengeance in his judgment against them, and their City, coming in clouds, &c. This confession and words they account blasphemy: and that they might have the surer impression of so construing them, Caiaphas rent his garments, and by that action would, as it were, force them to agree with him that it was so, when his garments had paid so dear, for the confirming of it. Their custom and reason of renting their clothes upon the hearing of blasphemy, is handled in Jerus. in Sanhedr. fol. 25. col. 1. & 2. and in Maym. in Avrdah Zarah. per. 2. where those two Canons being observed, Every one that hears Gods Name blasphemed, is bound to rent his garments: And the Judges hearing blasphemy must stand upon their feet, and must rent their clothes and may not sew them up again. It

will cause us to observe something in it, that the Highpriest only rent his clothes, and not the rest of the Bench with him. Which though they did not, yet they vote with him, that it was blasphemy, and therefore he was guilty of death: which had it been executed, must have been by stoning. Sanhedr. per. 7. halac. 4. And now they begin to spit on him, to bu••••et him and abuse him.

Peters denial.

Here Peter first denies him: for being challenged as he sate by the fire, by the damsel porter, for one of his company, he denies it, and shrinks away into the porch, and then the first Cock crew. Luke saith that the maid came to him as he sate by the fire: Matthew and Mark▪ that he was now beneath in the Palace, and without in the Palace, meaning, beneath or without from that place or room where the Bench sate. Betwixt this first de∣nial and the second, there was but a little while, Luke 22. 55. In the space between, the Highpriest is questioning Jesus of his Disciples and Doctrine, and because he answers, Ask them that have heard me, &c. an officious Officer smites him, as if he had not answered with reverence enough. Peter this while was in the porch, where he was when the Cock crew after his first denial: and there another maid sees him and brings him to the compa∣ny that stood by the fire, and challenges him for one of his Disciples, and now he denies with an oath. And about an hour after, Luke 22. 59. [which space of time the Bench took up in examining Christ about his Disciples and Doctrine] a kinsman of Malchus challengeth him, and tells the company he saw him with Jesus in the Garden, and he pleading the contrary, is discovered to all the company to be a Galilean by his Dialect, but he denies with execrations: and presently the second Cock crew: And Jesus looking back upon him, he remembers what he had done and goes out and weeps bitterly. And so pre∣sently after the second Cock the Bench riseth and leaveth Jesus in the hands of their Offi∣cers, by whom he is taunted, stricken and shamefully used.

His being delivered up to the Roman power.

In the morning the Sanhedrin met formally in their own Council chamber, and again question Jesus [brought there before them, and they resolved to put him to death] Whether he were the Messias or no? he giveth the same answer as before, that though they would not believe him if he told them he was, which was the truth, yet the time was coming when they should find it true: They question him again, Art thou the Son of God? which he not denying, they judge him a blasphemer again and deserving to die, and so deliver him up to the secular power. It is observable in both these questionings of him upon this point, both in the night, and now in the morning, how convertible terms the Son of God, and the Son of man are made. In the night they question him, Art thou the Son of God? He answers, Ye shall see the Son of man, &c. Mat. 26. 63, 64. And now in the morning again he saith, Ye shall see the Son of man sitting on the right hand of power: and they reply, Art thou then the Son of God? Luke 22. 69, 70.

Iudas his Recantation and Ruine.

Judas unquiet in mind for what he had done in betraying, attends the trials, and waits the issue: and when he now saw that he was condemned by the Bench to be delivered up to the Heathen power, he steps in, and offers his money again, and confesseth he had be∣trayed innocent blood, and this probably as Christ stood by. Having received a surly answer again from them, he flings down his money in the Temple where they sat [Gazith or Hhanoth, it is not seasonable to question here] and departing, is snatched by the de∣vil who was bodily in him, into the air, and there strangled, and flung down headlong to the earth, and all his bowels burst out, With the thirty pieces of silver, his wages of iniquity, the Priests consult to buy the Potters field. And here a quotation of Matthew hath troubled Expositors so far, that divers have denied the purity of the Text. His words are these, Then was fulfilled that which was spoken by Jeremy the Prophet, And they took the thirty pieces of silver, &c. Matth. 27. 9. Whereas those words are not to be found in Jeremy at all, but in Zechary they are found, Zech. 11. 13.

Now Matthew speaks according to an ordinary manner of speaking used among the Jews, and by them would easily and without cavil be understood, though he cited a text of Zechary under the name of Jeremy: For the illustration of which matter we must first produce a record of their own. The Babylon Talmud in Bava Bathra, fol. 14. facie 2. is discoursing concerning the order in which the Books of the Old Testament were ordered and ranked of old. And first they shew that there was this general division of it, into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Law, the Prophets, and the Hagiographa. By the last

meaning The Psalmes, Proverbs, Ecclesiastes, Canticles, Job, Ruth, Esther, &c. Then do they tell, that the Books were particularly thus ranked: The five Books of Moses, Joshua, Judges, Samuel, Kings: and then the Prophets, among whom Jeremy was set first, and then Ezekiel, and after him Esay, and then the twelve. But they object, was not Esay long before Jeremy and Ezekiel in time? Why should he then be set after them in order? And they give this answer, The last Book of Kings ends with destruction, and Jeremy is all destruction. Ezekiel begins with destruction and ends with comfort, and Esay is all comfort. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Therefore they joyned destruction and destruction together, and comfort and comfort together. And thus in their Bi∣bles of old Jeremy came next after the Book of Kings, and stood first in the volume of the Prophets. So that Matthews alleadging of a Text of Zachary, under the name of Jeremy, doth but alleadge a Text out of the volume of the Prophets, under his name that stood first in that volume: And such a manner of speech is that of Christ, Luke 24. 44. All things must be fulfilled which are written of me in the Law, and the Prophets and the Psalmes: in which he follows the general division that we have mentioned, only he calleth the whole third part, or Hagiographa, by the title the Psalms, because the Book of Psalms stood first of all the Books of that part. In that saying Matth. 16. 14. Others say Jeremy, or one of the Prophets, there is the same reason why Jeremy alone is named by name, viz. because his name stood first in the volume of the Prophets, and so came first in their way when they were speaking of the Prophets.

CHRISTS Arraignment before Pilate.

The chiest Priests and Elders bring Jesus to Pilate, but would not go into his House [the House of a Heathen] lest they should be defiled, but that they might eat the Passover. John 18. 28. Why? They had eaten the Passover over night, at the same time that Jesus ate his [and well they had spent the night after it.] But this day that was now come in, was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their day of presenting themselves in the Temple, and offering their Sacri∣fices and peace offerings, of which they were to keep a solemn feasting, and this John calls the Passover: In which sense Passover Bullocks are spoken of, Deut. 16. 2. 2 Chron. 30. 24. and 35. 8, 9. The School of Shammai saith, their appearing was with two pieces of silver, and their chagigah with a Meah of silver. But the School of Hillel saith, their appearing was with a Meah of silver, and their chagigah with two pieces of silver. Their burnt offer∣ings at this solemnity were taken from among common cattel, but their peace offerings from their tithes. He that keepeth not the chagigah on the first day of the feast, must keep it all the feast, &c. Chagigah per. 1.

Pilate conceives him brought to him as a common malefactor, and therefore he bids them take him back and Judge him by their own Bench and Law: and in these words he meant really and according as the truth was, that it was in their power to judge and exe∣cute him, and needed not to trouble him with him. And when they answer, We may not put any man to death, Joh. 18. 31. They speak truly also, and as the thing was indeed, but the words of Pilate and theirs were not ad idem: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is a tradition that fourty years before the Temple was destroyed capi∣tal Judgments were taken away from them. Jerus. in Sanhedr. fol. 18. col. 1. But how? Not by the Romans, for they permitted them the use of their Religion, Laws, Magistracy, ca∣pital and penal executions and judgments in almost all cases, as freely as ever they had: and that both in their Sanhedrins within the Land, and in their Synagogues without, as far as the power of the Synagogues could reach at any time: as might be proved abundantly, if it were to be insisted on here.

The words then of these men to Pilate are true indeed, That they could put no man to death, but this was not, as if the Romans had deprived the Sanhedrin of its power, but because theeves, murderers and malefactors of their own Nation were grown so nume∣rous, strong and heady, that they had overpowred the Sanhedrins power, that it could not, it durst not execute capital penalties upon offenders as it should have done. And this their own Writings witness. Juchasin fol. 21. The Sanhedrin flitted fourty years before the destructi∣on of the Temple, namely from that time that the Temple doors opened of their own accord, and Rabban, Jochanan ben Zaccai rebuked them and said, O Temple, Temple, Zechary of old pr••∣phecied of thee saying, Open thy doors O Lebanon that the fire may enter, &c. And also becaus•• that murderers increased, and they were unwilling to judge Capital matters, they flitted from place to place, even to Jabneh, &c. which also is asserted in Schabb. fol. 51. Avodah Zarah fol. 8.

When they perceive that Pilate no more received the impression of their accusation of him as a malefactor like others, they then accuse him of Treason, as forbidding to pay Tribute to Cesar, and as saying that he himself was a King: and this they thought would do the business. Pilate hereupon takes him into his Judgment Hall [for hitherto

the Jews conference and his had been at his gate] and questions him upon this point, and Jesus plainly confesseth that he was a King, but his Kingdom not of this world [and there∣fore he needed not from him to fear any prejudice from the Romane power] and so well satisfies Pilate, that he brings him out to the gate again, where the Jews stood, and profes∣seth that he found no fault in him at all. Then the Jews lay in fresh accusations against him, to which he answereth not a word.

Brought before Herod.

Pilate by a word that dropt from them, understanding that he was of Galilee, Herods Jurisdiction, sent him to Herod, who was now at Jerusalem: partly because he would be content to have shut his hands of him, and partly because he would court Herod, towards the reconciling of old heart-burnings between them. And now Jesus sees the monster that had murthered his forerunner. Herod was glad to see him, and had desired it a long time, and now hoped to have got some miracles from him, but he got not so much as one word: though he questioned him much, and the Jews who followed him thither did vehemently accuse him. The old Fox had sought and threatned his death before, Luke 13. 31, 32. and yet now hath him in his hands, and lets him go [only abused and mocked and gorgeously arraied] and so sends him back to Pilate, that so he might court him again, more then for any content he had that he should escape his hands. See Acts 4. 27.

Before Pilate again.

Pilate at his gate again talks with the Jews, and motions the release of the Prisoner, and whether him or Barabbas: and leaves it to their thoughts and goeth to his Judgment seat again. By this time is his Lady stirring, and understanding what business was in hand, she sends to him about her dream. He goes to the gate again, inquires what is their vote about the Prisoners release: they are all for Barabbas. He puts it to the vote again, and they are the same still: he urgeth a third time, and pleadeth the innocency of Jesus, but they still urge for his crucifying. Then calls he for water, and washeth his hands, but in∣stantly imbrues them in his blood.

By this time it was the third hour of the day, or about nine a clock, the time of the be∣ginning of the morning Sacrifice. Hence Mark begins to count, Mark 15. 25. namely, from the time that Pilate delivered him up. He is whipped by Pilate, led into the Prae∣torium by the souldiers, Crowned with thorns [remember the Earths first curse, Gen. 3. 18.] arraied in scarlet,, and a reed put into his hand for a Scepter, and in this garbe Pilate brings him forth to the gate to them again, and publisheth again that he found no fault in him. They urge that he ought to die because he said he was the Son of God. This startles Pi∣late, and in he takes him again and re-examines him, but he would give him no answer, but only, Thou couldst have no power over me, unless it was given thee from above, &c. Hereupon he goes out to the gate again, and urgeth for his release more then ever. They answer, Then he is no friend of Cesar, and this knocks the business dead. In therefore he goes again and brings out Jesus and sits down upon another Tribunal in publick, and Jesus standing before him in his scarlet Robes and thorny Crown, he tells the Jews, Here is your King: Our King? say they, A way with him, crucifie him. What? saith he, Shall I crucifie your King? They answer, We have no King but Cesar. Compare Zech. 11. 6. where their destruction is threatned to be by their King Cesar: as it was by Ves∣patian.

Then he delivers him up to be crucified: and it was the preparation of the Passover, and about the sixth hour, Joh. 19. 14. John seemeth the rather to have added this circum∣stance, not only to state the time [which indeed was of weighty concernment] but also to brand these Jews impiety, and neglect of their Religion for the satisfying of their malice. This day was a very high day, of their appearance in Temple and their Chagigah [as we touched before] and in the morning they durst not to go into Pilates Palace for fear of defiling, and lest they should be prevented of these great devotions, and yet the day is thus far spent, and nothing done but only they have purchased the shedding of so inno∣cent blood.

But John in this passage laies two visible scruples before us: Quest. 1. How is it possi∣ble to reconcile him and Mark together, when Mark saith, It was the third hour and they crucified him, Mark 15. 25. whereas he tells us, It was the sixth hour when Pilate deli∣vered him up? Answ. 1. If we cast up in our thoughts how many things were done this day before his nailing to his Cross, it cannot be imaginable that they were all done be∣fore the third hour of the day. The Sanhedrin meet, sit in Counsel, examine the priso∣ner and vote him guilty; Bring him to Pilates Palace, there have manifold canvases with

Pilate pro and contra about him; Bring him to Herod, where he is questioned about many things; his garments changed and gorgeous Robes put upon him, and sent back to Pilate again. Then a fresh canvass about him or Barabbas to be released, and Pilate puts them to a three-times deliberation upon it. Then overcome with their importunity, washeth his hands, scourgeth him, and delivers him up to them to be abused. The Souldiers lead him into the Hall, make a Crown of Thorns, divest and vest him anew, and make sport with him at pleasure. Pilate again brings him forth, and anew seeks and labours his re∣lease: brings him in again and enters a new serious examination of him, hearing men∣tion of his being the Son of God: Goes out again and labours all he can for his deliverance, but being taxed that then he could not be Cesars friend, he goes to the bench and for∣mally passeth sentence upon him, writes the title of his Cross, the Jews in the mean while abusing him. Then he is lead forth out of the City bearing his Cross, and brought to the place of execution, which was a good way off, stript, hath wine mingled with myrrh given him to drink, which he refuseth, is nailed to the Cross, his garments par∣ted, and then Mark brings this in, And it was the third hour, and they crucified him. Now this great multitude of various passages can hardly be conceived possible to have been gone through by the third hour of the day or nine of the clock in the morning, no not though the Jews had bent themselves to dispatch before that time, which was far from their thoughts. 2. Mark therefore in that calculation of the time, takes his date from the first time that Pilate gave him up to their abusings: and his Phrase may be ta∣ken of so comprehensive an intimation, as to speak both the time of his first giving up, at the third hour of the day, and the time of his nailing to his Cross, the third hour from that. And much after the same manner of account that our Saviours six hours sufferings, from Pilates first giving him up, to his dying, are reckoned: So the 430 years of so∣journying of the Children of Israel in Egypt, Exod. 12. are computed, namely, the one half before they came into Egypt, and the other half after. Quest. 2. But it may justly move a second quaere. How Christ could be on his Cross and darkness begun from the sixth hour, as the other Evangelists record it, when John saith that it was but about the sixth hour when Pilate delivered him up? Which words of John as they raise the scruple, so they may give the answer: For it might very properly be said, and that according to the usual speech of the Nation, that it was about the sixth hour, when the sixth hour was but now beginning, and by the time that it was compleated all that might be dispatched, that passed betwixt his sentencing and his being raised upon the Cross.

Crucified.

Sentence of death was passed upon him as he stood in his scarlet Robes and thorny Crown: and when the Jews have now their desire, they mock him, suddenly strip him, and put on his own clothes: Then taking him away to the place of Execution, they lay his Cross upon him [such engines of death doubtless lay alwaies ready about the Judgment Hall] and so as Isaac in the figure, he first bare the wood, that afterward must bear him, Gen. 22. 6, 9. The place of execution was without the City, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Tal∣mudists do determine in Talm. Bab. Sanhedr. fol. 42. 2. [See how the Apostle applies this to his suffering for the Gentiles, Heb. 13. 12.]

By the time he was come out of the City gates, they observe that he is overburdened with his Cross, and thereupon they force Simon a Cyrenian [some noted Disciple belike] to bear the end of it after him.

They come to the place of Execution commonly called Golgatha [not the place of graves, but] the place of sculs: where though indeed there were some burial of the executed, yet was it in such a manner that the place deserved this name rather then the other: for they buried not an executed person in the grave of his Fathers, but there were two places of burial for such: one for them that were slain with the sword and strangled, and the other for them that were burnt and stoned: and when the flesh was wasted, the bones were ga∣thered and buried in the graves of their Fathers: Talm. ubi sup. fol. 46. 1. The proper writing and pronunciation of the word had been Golgolta, but use had now brought it to be uttered Golgotha, which very pronunciation the Samaritan Version useth in Num. 1.

They first strip him, and then offer him intoxicating wine, which when he tasted he refused to drink. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 When any person was brought forth to be put to death, they gave him to drink some frank∣incence in a Cup of Wine, that it might stupifie him: as it is said, Give strong drink to him that is ready to perish, and wine to those that be of heavy hearts. And there is a tradition, that the Gentlewomen of Jerusalem afforded this of their good will, &c. Tal. Bab. ibid. fol. 43. 1. And let it not be impertinent to add that which immediately follows in the same page: A crier went before him that was to be executed, which proclaimed, N. the Son of N. is going to execution because he hath committed such a fact, and N. and N. are witnesses against him

if there be any that can clear him, let them speak. And instantly after: There is a tradition that they hanged Jesus on the eve of the Passover, and a Crier went before him fourty days, Such a one goes to be put to death, because he hath bewitched, deceived, and perverted Israel: if any one can say any thing for his clearing, let him come and speak: but they found no clearing of him, therefore they hanged him upon the eve of the Passover, &c.

He is nailed to his Cross hands and feet, and so the Jews themselves confess Abel [his figure] to have been wounded by Cain, Tanch. fol. 3. col. 4 and Isaac to have been bound on the Altar: Idem fol. 12. col. 2. And with him are crucified two malefactors, [compare Joseph betwixt two offenders, Gen.▪ 40.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Josephus his construction, will help us to understand the sense of the word here. Four souldiers part his garments and cast lots for his coat and sit down to watch him.

Over his head was his cause written, in the expression of which the variety of the E∣vangelists shews their stile, and how where one speaks short another inlargeth, and what need of taking all together to make up the full story. Mark hath it, The King of the Jews. Luke, This is the King of the Jews. Matthew, This is Jesus the King of the Jews. John, Jesus of Nazareth the King of the Jews: Where the main thing regarded is, that he was condemned for taking on him to be King of the Jews as they pretended, which was also pretended to be Treason against Cesar: and to this point all the Evangelists speak alike, and their variety is only in wording this for the readers understanding: and he that spake shortest spake enough to express the matter of his accusation: and the rest that speak lar∣ger are but a comment upon the same thing. The three tongues in which this was writ∣ten, Hebrew, Greek, and Latine, are thus spoken of in Midras Tillin fol. 25. col. 4. R. Jocha∣nan saith, There are three tongues. The Latine tongue for war, The Greek tongue for speech, and the Hebrew for prayer.

All sorts of people had followed him to the execution: Some openly wept for him and bewailed him, which was not a thing usual in such cases. In the Talmudick Tract last cited fol. 46. 2. there is this strange doctrine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They bewailed not him that went to be executed, but only mourned inwardly for him. And what think you was the reason? The Gloss tells you thus, They bewailed him not, because his disgrace might be his expiation: meaning, that whereas they accounted, that the more shame and punishment a condemned person suffered, the more these tended to his expiation, they therefore would not openly bewail him, for that would have been some honour to him, and so would have abated of his expiation; but none lamenting for him, it was the greater disgrace, and the greater the disgrace the better was his sin [as they thought] expiated, and atoned for. This strange custom and opinion, doth set forth this publick bewailing of Christ the more remarkably.

Others, when he was now raised upon his Cross reviled him, among whom were the chief Priests, Scribes, and Elders: who had so little to do, or rather their malice so much as to attend the execution. They were at first in some hesitancy whether he would not deliver himself by miracle: but when they saw he did not, then they triumph and insult at no measure. Nay, the theeves that were crucified with him spared him not, for so Matthew and Mark tell us, but at last one of them becomes a convert and receives assu∣rance of being that day with him in Paradise. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a phrase very usual with them.] Compare the case of Josephs fellow prisoners, Gen. 40. the one desiring him to remember him and escaping, and the other not.

It may be, the darkness now begun, in an extraordinary and dreadful manner, was some means of working upon this thief for his conviction that Jesus was the Messias: For instantly upon his raising upon his Cross, it was now the sixth hour or high Noon compleat, and the darkness began, and continued till three a clock afternoon: the very space of time of the day that Adam lay in darkness without the promise, from the time of his fall till God came and revealed Christ to him.

By the Cross stood the Mother of Jesus now a Widdow, and as it seemeth, destitute of maintenance, therefore he commendeth her to the care and charge of his beloved Disci∣ple John. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A widdow was to be maintained out of the estate of her husbands heirs untill she received her dowry. Maym. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 per. 18. But the po∣verty of Joseph and Mary afforded neither heritage, nor dower, nor had they any Chil∣dren but Jesus who was now dying. If those that are called the brethren of Jesus were the sons of Joseph by another wife, as some have thought them, they had been fittest to have been charged with the maintenance of the widdow.

About the ninth hour Jesus crieth out, Eli, Eli lama sabachthani, that is, My God, my God, why hast thou left me? Not forsaken him, as to the feeling of any spiritual deser∣tion, but why left to such hands and to such cruel usage? Some said hereupon he called Elias: but was this said in mockery? or indeed did they think his words Eli, Eli meant Elias? Two things might make them really think so: the unusualness of the word Eli or Elohi in their Syriack tongue, the word Mari being it by which they commonly ex∣pressed

the sense of that. And 2. the common opinion and legends that they had of Elias his coming to comfort and resolve men in distress and perplexity, of which their Talmuds give not a few examples.

Complaining of thirst he had vinegar given him, which having tasted, and feeling the pangs of death come upon him, he saith, It is finished, and giving up a great cry, and committing his Spirit to God, he dieth [at the time of the evening sacrifice.] At which instant there was an Earthquake which rent the rocks: and the vail of the Temple was then also rent in the middle: The Priest that offered Incense that evening sacrifice time, could bring an amazed testimony of this, when he came forth. The renting of the rocks light in such a place as where were the graves of many Saints hewn out, which now were opened [and shewed the conquest over the grave] and at another Earthquake at which Christs grave was opened on the morning of his resurrection, the mouldred bodies of these graves revived, and after his rising they came out of the graves also and came into the holy City. Observe that Matthew calls Jerusalem The holy City, when it hath now murdered Christ, chap. 27. 53. How great a matter must it be that must unchurch a Nation?

The Centurion and the company present, at the sight of what strange things had oc∣curred, return much affected and full of thoughts about what was done: As the evening grew on, the Jews desire and obtain that the legs of them might be broken so to hasten their end, that they might not hang on the Cross all night. This dispatcheth the peni∣tent thief [howsoever it did the other] as we may conclude from the words of Christ that told him of being that day in Paradise: But Christ being dead already they brake no bone of him, but one with a Spear pierceth him, and out of his side cometh water and blood distinct and discernable the one from the other.

At Even Joseph of Aramathaea [Samuels Town, 1 Sam. 1. 1.] a Priest or a Levite, one of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Council-chamber of the Temple, begs the body of Jesus, which otherwise should have been buried in the common graves of Malefactors, and intombs it in his own Tomb, Nichodemus joyning with him, and the Women observing where he was laid, go and prepare spices for his further imbalming when the Sabbath was over: all shewing their love to him, but in this very action shewing their little expecting his Resur∣rection.

SECTION LXXXVII.

MATTH. Ch. XXVIII. from the beginning to Ver. 16.

MARK. Ch. XVI. from the begin. to Ver. 12.

LUKE Ch. XXIV. from the begin. to Ver. 13.

JOHN. Ch. XX. from the begin. to Ver. 19.

CHRISTS Resurrection, his first appearing, viz. to Mary Magdalen.

AS for the subsequence of this Section to the preceding, there can be no scruple, but it requires some heedfulness, to lay the story in it, in its proper currency, because of some seeming diversities in the four in their relating the story of it.

The Lord of life was under death about 36 hours: and so long was that day wherein the Sun stood still in the time of Joshua: as Kimchi saith, it is the acknowledgment of the Jews: on Josh. 10.

Christ himself calleth this space three daies and three nights, Matth. 12. 40. whereas it was but two nights and one whole day, and two small parts of two more. And yet herein he speaketh warrantably even by the known and allowed Dialect of the Nation. Both the Talmuds in the Treatise Shabba per. 9. do dispute about the three daies that Israel separated from their Wives before the giving of the Law, Exod. 19. 15. and among other things they have these passages: R. Akibah made the day a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the night a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And so did R. Ismael. But this is a tradition, R. Eliezer ben Azariah saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A day and a night make a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and a part of a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is accounted as the whole. Observe these last words to the purpose that we are upon: Three natural daies by this rule were three 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and any part of any of these, was ac∣counted as the whole of it.

The Evangelists seem to differ somewhat in the mention of the time of the Womens coming to the sepulchre. John saith Mary Magdalen came while it was yet dark. Mat∣thew, when it began to dawn: whereas Mark saith, she and the other women came thither at Sunrising: All which together speak the story to the full to this tenour. That at the dawning, and while it was yet dark, the Women as soon as they could see [at the least Mary Magdalen] set out to go to the Sepulchre: and that was at the very instant of Christs rising, when there was a great Earthquake and an Angel came and rolled away the Stone. Mary Magdalen came from Bethany, from her brother Lazarus his house [if she came

from her own home] and the other Women were at their several lodgings, and to get them all together [for they were to go about this work all together] would spend some time: so that though Mary were so early stirring, yet before they were all got together to the Scpulchre it was Sunrising. These Women little knew of the watch that was set over the grave, and the sealing of the stone [which was done on the morning of the Sabbath] for all their care is how to get the stone rolled away. When they come there, they find that done already [and the Watch was fled] and the Angel that had rolled it away sitting on it on the right hand of the entring in, and when they were entred in they saw another Angel, which both told them of his being risen. And thus Matthew and Mark that men∣tion but one Angel, are to be reconciled to Luke who speaketh of two.

The Women return and tell the Disciples what they had seen, but their words seemed to them as idle tales: yea, Mary her self yet believed not that he was risen: It is worth stu∣dying upon the faith of the Disciples: it was a saving faith in Christ, and yet they belie∣ved not that he should die till he was dead, nor believed that he should rise again, no not when he was now risen.

Peter and John run to the Sepulchre, and Mary Magdalen follows them: They see the body gone and the clothes lying there [and John proves the first that believes his re∣surrection] and they return home, but Mary staies there weeping still: And looking in, she sees two Angels, the one at the head and the other at the feet where the body had lain [like the two Cherubins at either end of the Ark:] And looking behind her she seeth Jesus, and thought it had been the Gardiner, but presently knew him, and comes away to bring the Disciples word. Here Matthew speaks short: for he mention∣eth but one journey of the Women to the grave and back, and saith that as they came back Jesus met them. Whereas Mary had two journeys, and it was she alone that met him, and that in her second return. As she returned now the Watchmen are come into the City, and bribed to deny that he was risen, and so the Chief Priests and Elders give money to hire the Nation into unbelief.

SECTION LXXXVIII.

LUKE Chap. XXIV. from Ver. 13. to Ver. 36.

MARK Chap. XVI. Ver. 12, 13.

His second appearing: viz to Peter and Alpheus going to Emmaus

THE same day in the afternoon two of them went to Emmaus a Town sixty furlongs, or seven miles and a half from Jerusalem. Josephus placeth it at the very same di∣stance De Bello lib. 7. cap. 27. calling it there Ammaus, and relating how Vespasian after the destruction of Jerusalem, gave it for the habitation of some of the Roman souldierry left there. But in Antiq. lib. 17. cap. 12. he calls it Emmaus, and relates how it was fired by Varus, &c. It lay in the way towards some part of Galilee, and it may be these two men were now returning home thither, and intended to lodge at Emmaus the first night: but now they stop their journey and return thence the same night to Jerusalem. The two were Peter, and Alpheus the Father of three Apostles, who also was called Cleopas. See ver. 18. & 34. of this appearance to Peter, Paul speaks, 1 Cor. 15. 5.

And that Alpheus and Cleopas were but one and the same person, may not only be con∣jectured from the nearness of the sound, and from their being written in Hebrew with the same letters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but it is made plain in John 19. 25. Where she is called Mary the Wife of Cleopas, who in the other Evangelists is clearly evidenced to be Mary the Wife of Alpheus. the mother of James and Joses, &c. Mat. 27. 56. Mar. 15. 40.

SECTION LXXXIX.

LUKE Chap. XXIV. from Ver. 36. to Ver. 49.

JOHN Chap. XX. from Ver. 19. to Ver. 26.

MARK Chap. XVI. Ver. 14.

His third appearing: viz to the Eleven.

THE connexion is plain in John and Luke: for the former saith, The same day at even∣ing being the first day of the week, &c. And the other, that as they were speaking of his appearing to the two at Emmaus, he came in among them. The first day of the week is an ordinary Judaick phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so they reckon the daies forward 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The second day of the week. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The third day of the week, &c. They that are now so very punctual to have the days so named and no otherwise, mistake that for a phrase purely Evangelical, which indeed is a phrase purely Judaical.

As they sat at Supper Jesus cometh in among them: shews them his hands and side: eateth with them: openeth the Scriptures and their understandings: breatheth upon them, and saith, Receive ye the Holy Ghost, &c. Whosoever sins ye remit, &c. This was to interest them in a power and priviledge peculiar and distinct from any they had recei∣ved yet, and distinct from that they were to receive on Pentecost day, viz. this invested them in power of life and death, to inflict death, or corporal plagues miraculously upon the enemies or disgracers of the Gospel, or to spare them as they should be directed by the Holy Ghost, which they here received. The death of Ananias and Saphira was a fruit of this power, as is observed at that story.

Thomas was not present at this time, and yet Mark saith, He appeared unto the eleven as they sat at meat: and so Luke 24. 33. Peter and Cleopas found the eleven gathered together, &c. Nay 1 Cor. 15. 5. He was seen of the twelve: The title of the whole Chorus being used, though all were not present.

SECTION XC.

JOHN Chap. XX. from Ver. 26. to the end.

His fourth appearing: Thomas now present.

JOHN saith this was After eight daies, which [reckoning the daies current] was that day sevennight, or the first day of the week again: a second establishment of that day for the Christian Sabbath. Thomas upon seeing, believes, but blessed are they that have not seen yet have believed. See 1 Pet. 1. 8.

Tanchum. fol. 8. col. 1. R. Simeon ben Lachish saith, A Proselyte is more lovely in the sight of God then all that company that stood at mount Sinai: Why? Because they if they had not seen the thunders and lightnings and fire, and the mountains trembling, and the sound of the Trumpet, they would not have received the Law: but a proselyte though he see none of these things, yet he comes and gives up himself to God, and takes upon him the Kingdom of Heaven.

SECTION XCI.

JOHN Chap. XXI. all the Chapter.

MATTH. Chap. XXVIII. Ver. 16. Then the eleven Disciples went away into Galilee.

A fifth appearing: To seven of the Apostles at the sea of Tiberias, &c.

CHRIST before his death had told them of his meeting with them in Galilee after his resurrection: and when he was risen, he appoints them to a mountain there. They are now come up into the Countrey, and while they wait the time of his appointment, Peter and six other of the Apostles go a fishing: not as their trade now, for they never had been all of them fishers before, but either for a present supply of provision for them∣selves, or for present imployment till their Master should dispose of them. He had at first revealed himself to three of these seven [nay four, if Andrew were here] by a miracu∣lous draught of fishes, and so he doth to them all now: and who can tell whether they had not some thoughts of that, and some expectation of the like appearing now, which did the rather urge them to this work?

At sea he helpeth them to a marvelous draught of 153 great fishes [so many thou∣sands were the proselytes that wrought for the Temple, only 600 over, 2 Chron. 2. 17.] and at land he had provided them a dinner against they came ashore, and dines with them. And this, saith John, was the third time that he shewed himself to his Disciples: which asserts the order of this Section, and sheweth that this was before his appearing to the whole num∣ber at the mountain where he had appointed them: The two times that he had appeared to them before this, this Evangelist giveth account of before, namely one time when Tho∣mas was not present, and another time when he was.

After dinner he putteth Peter to a threefold confession, answerable to his threefold de∣nial, and foretelleth his Martyrdom, but telleth that John should live till he should come: meaning in that sense, as his coming and coming in glory is oft used in the Gospel, namely his coming to take vengeance of the unbelieving Jewish Nation: Peter should be Martyred by them, but John should live to see them receive their deserts.

SECTION XCII.

MATTH. Chap. XXVIII. from Ver. 16. to the end

MARK Chap. XVI. Ver. 15, 16, 17, 18.

LUKE Chap. XXIV. Ver. 49.

A sixth appearing: at the mountain in Galilee to all the eleven: and 500 more.

HIs appointing them into Galilee to such a mount [it is like to that mount near Caper∣naum where he had chosen the Apostles and made his Sermon, Matth. 5.] was not barely to appear to the eleven, for that had he done before, and that could he have done at Jerusalem, but it was an intended meeting, not only with the eleven, but with the whole multitude of his Galilean and other Disciples, and therefore he published this ap∣pointment so oft, before and after his Resurrection: and we cannot so properly under∣stand his being seen of above five hundred brethren at once, of which the Apostle speaketh, 1 Cor. 15. 6. of any other time and place as of this: He had appointed the place, and the concourse argueth that he had appointed the time too, or at least this concourse waited at the place till his time should come. And here may we conceive that he kept the Lords day or the first day of the week for the Christian Sabbath with this multitude of his Disciples; revealing himself clearly to them, and preaching to them of the things that concerned the Kingdom of God.

Particularly he gives command and commission to go and Disciple all Nations: For whereas hitherto he had confined them to preach only to Israel, now must they preach to every creature, Mark 16. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [See Colos. 1. 23.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the Jews or∣dinary language, that is, to all men. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Solomon in his Pro∣verbs makes known Theory and Practice to the creatures, Kafvenaki in Prov. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He causeth the Holy Ghost to dwell upon the Creatures, Midr. Til. in Psal. 135. Nimrod made Idols 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and caused the creatures to erre, Tanch. fol. 8. 4. The Lord requires that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the creatures should pray before him, Id. fol. 16. 4. In which and an hundred other instances that might be given, the word Creatures signifieth only Men: and their charge and commission to preach the Gospel to every creature, means to all men, the Gentiles as well as the Jews.

Warrant then and charge is given for the fetching of them in [the great Mystery, Ephes. 3. 4, 6.] who had lain subject to vanity of Idolatry, and under the bondage of all manner of corruption ever since their casting off at Babel 2203 years ago. They had been taught of the devil, his oracles and delusions, &c. but now they must all be taught of God, Isa. 54. 13. by the preaching of the Gospel. They had in some few numbers in this space been taught by Israel to know the Lord and proselyted into their Religion, but now such proselyting should not need, for all must come to the knowledge of God, Heb. 8. 11. the Gospel carrying the knowledge of him, and it being carried through all Nations. Those of them that had come into the Church of Israel and the true Religion, had been inducted and sealed into it, by being baptized. Talm. in Jebam. per. 4. &c. And so that proselyte Sacrament [as I may so call it] must be carried and continued among all Na∣tions, as a badge of homage and subjection to Christ, to whom all power is given in Hea∣ven and earth; and of the profession of the true God, The Father Son and Holy Ghost, against all false Gods and false worship. Infants born of Christian Parents are to bear this badge, though when they undertake it, they understand not what they do, because none in Christian Families should continue without the note of homage to Christs sove∣raignty, and this distinctive mark against Hethenism that worshippeth false Gods, as no male among Israel after eight daies old must be without the badge of Circumcision.

Discipling was not of persons already taught, but to that end that they should be taught, and if the Disciples understood this word in Christs command after any other sense, it was different from the sense of the word, which the Nation had ever used and only used: For in their Schools a person was made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Scholar or Disciple, when he gave in himself to such a Master to be taught and trained up by him: and in the Discipling of Proselytes to the Jews Religion, it was of the very like tenour. That sense therefore that many put upon these words, viz. that none are to be baptized but those that are throughly taught, is such a one as the Apostles and all the Jewish Nation had never known or heard of before.

That wretched and horrid opinion that denieth the Godhead of Christ, and the God∣head of the Holy Ghost, little observeth, or at least will not see why the administration of Baptism among the Gentiles must be in the Name of the Father, Son and Holy Ghost, whereas among the Jews it was only in the Name of Jesus, Act. 2. 38. namely for this reason, that as by that among the Jews, Jesus was to be professed for the true Messias against all other, so by this among the Gentiles who had worshipped false Gods, The Fa∣ther,

Son and holy Ghost should be professed the only true God. And it would be but a wild, as well as an irreligious Paraphrase that that opinion would make of this passage, Go preach the Gospel to every Creature, and Baptize them in the Name of the Son a Creature, and the holy Ghost a Creature.

He promiseth the miraculous gifts of the holy Ghost to them that should believe: [not to all, but to some for the confirmation of the Doctrine:] and chargeth the Disciples to return to Jerusalem and there to stay till he should pour down the holy Ghost upon them, to inable them for this Ministry among all Nations to which he had designed them. Mark and Luke do briefly add the story of his ascension, because they will dispatch his whole story, but that is related more amply, Act. 1.

A seventh appearing: To Iames.

After the appearing to above five hundred Brethren at once, which we suppose and not without ground to have been that last mentioned, the Apostle relateth that he was seen of James, 1 Cor. 15. 7. and then of all the Apostles: which doth plainly rank this appearance to James between that to the five hundred Brethren on the mountain in Galilee, and his coming to all the Apostles when they were come again to Jerusalem. Which James this was, Paul is silent of, as all the Evangelists are, of any such particular appearance. It is most like he means James the less, of whom he speaks oft elsewhere, and so doth the story of the Acts of the Apostles as one of the specialer note in the time of Pauls preaching a∣mong the Gentiles. We read oft in the Gospels, of Peter and James and John three Dis∣ciples of singular eminency in regard of the privacy that Christ vouchsafed to them at some special times, more then to the other Apostles, and in that he badged them with a peculiar mark of changing their names, and did not so by any of the other. But that James was the Son of Zebedee, Now when he was Martyred, Act. 12. you find that James the Son of Alpheus called James the less, came to be ranked in the like dignity with Peter and John, and was Minister of the Circumcision, in special manner with them, Gal. 2. 9. they to the Jews scattered abroad, and he residentiary in Judea. See Act. 15. 13. & 21. 18. Gal. 2. 13. If we question how he of all the rest of the Apostles came in, to make up that triumvirate when the other James was gone, we cannot tell where so pregnantly to give an answer as from hence; in that Christ vouchafed thus particularly to appear to him, which was not only an argument, but might carry the virtue of a command, to bring him into that rank, Office and Imployment, when the other James had run his course.

Notes

• * 1.1

  The third PASSO∣VER since Christs Baptism.