SECTION I. LUKE Chap. I. Ver. 1, 2, 3, 4. LUKES 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 generall Proem to the whole.

If he wrote his Gospel, neer about that time, when he wrote his Acts of the Apostles, it was not till Paul had now worn out his two years imprisonment in Rome, or thereabout, Acts 28.30. which was twenty seaven years after Christs ascension: 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 lawful­ly 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 authority of their writings but humane, and not to be admitted into the divine Canon. But Luke had his in­telligence and instructions from above, [...], ver. 3.

SECTION II. JOHN Chap. I. from the beginning to Ver. 15. CHRISTS Divinity shewed: and the fitnesse of him, the Word, to be incarnate.

AFter the Preface, this portion doth justly challenge to be ranked first: for it not on­ly treateth 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 incarnate, ra­ther then 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 shone as a light throughout all the old Testament, in the darknesse of the types, figures, prophesies and mysteries there, and the darknesse 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 th [...]n they affoarded.

SECTION III. LUKE Chap. I. from Ver. 5. to Ver. 57. The birth of Iohn the Baptist, and the birth of our Saviour foretold by the Angel Gabriel.

Year of World. 3927: Year of Rome. 753 AVGV∣STVS. 30 HEROD. 34 The Method and order of this Section, will not need much proof or [...]eering. The preceding; gave an intimation of Christs forerunner, Ioh. 1.6. and this begins to tell his story to the full.

HEROD the Great, by descent an Edomite, and placed by the Romanes King of Iudea, [compare Gen. 27.40.] among divers other plagues, in his uneven, and rugged reign, had slain the Sanhedrin, Joseph. Ant. l. 14. c. 17. and to plaster the businesse again, by the counsell of Bava ben Bara repaired the Temple, and made it incomparably more sumptuous then it was before, Iucas. fol. 19. He began this work in the 18^th year of his reign, and it cost him eight years to finish it, Ios. 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 forerunner 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 finde 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 Primitive institution, and Zacharias was of the eight, as Abias course had been before the captivity, and which yet bare his name, as the other did their names, who had denominated the courses from their first originall. 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 Ioma 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 neer, first bring tidings of his forerunners birth, and then of his own.

The Ierusalem Gemara in Ioma fol. 42. col. 3. relates a story very parallel to this of Za­chary, both of his seeing an Angel in the Temple, and of his stay there longer then was used at offering Incense. Simeon the just, say they, served Israel in the high-Priesthood four­ty 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 [Page 3] 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 Iust. 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 diddest so, yet shouldest thou not have stayed so long.

If this relation carry any truth with it, it might be looked upon, as the expiring of Vi­sion [as Prophesie had also ceased not long before that time:] for Simeon the Iust, is said to be [...] of the remnant of the men of Ezraes great Synagogue. Aboth R. Nathan cap. 4. and upon the death of Zachary and Malacy, who were of that Synagogue, the spirit of Prophesie departed: And here Vision and Prophesie is dawn­ing again.

Zacharias for not beleeving the words of the Angel is struck [...] Deaf and Dumb: and doth foresignifie the silencing of the Leviticall Priesthood ere long to be. In the Jews Ca­nons [...] is one of the five sorts of persons that they commonly exclude from all imploy­ments and matters of honour, trust, or import; and it means [...] one that can neither hear nor speak, Jerur in chegigah. fol. 75. col. 4.

His wife Elizabeth conceiving with childe, retires as a recluse for five moneths space, that she might keep her self from all defilement, she carrying as choice a Nazarite in her womb as she did, ver. 15.

Five moneths 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 childe; but five moneths are only named, by way of introduction to the story, and occurrence in the sixth moneth mentioned instantly after.

In the sixth moneth the same Angel appeareth to the Virgin Mary, and telleth her of the birth of the Messias, to be of her: which she beleeving, though by the course of na­ture so impossible, she presently goeth to her Cosen Elizabeth into the hill-countrey of Iudea [to Hebron, see Iosh. 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. CHRISTS Genealogy by the Line of Solomon, and by his supposed Father Joseph. His Mother in danger to be divorced upon false suspicion of Adultery.

WHether it were that Mary conceived with childe at the instant of the Angels tel­ling her of her conception, as hath been held most generally, or at the instant that she came to her Cosen Elizabeth in Hebron, by the time, that she had stayed with her three moneths, she might easily be discovered to be with childe, 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 Talmudish Decretals do allot three moneths 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 daies, that it may be known whether she be with childe 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 proselytes, they keep them asunder 90 dayes, that there may be a discerning between the seed sown in holi­nesse, [that is when they are come into the true Religion out of Heathenisme. Compare 1 Cor. 7.14.] and the seed not sown in holinesse. Talm. in Jehameth cap. 4. & in Chetubeth 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. Luk. 1.56. and the 18^th 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 Evangelicall 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, namely to prove Iesus of Nazaret, 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 for Israel, [Page 4] 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 Ioseph a male, whom the Jews look­ed upon as the Father of Iesus.

The last verse of this Chapter, as it referreth to the demeanour of Ioseph and Mary in their mutuall 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 Luk. [...].7. The Reader in his thoughts will place it as he seeth cause in these severall relations.

SECTION V. LUKE Chap. I. from Ver. 57. to the end. Iohn Baptist born.

WHen Maries three moneths stay with her Cosen Elizabeth was expired, it is easi­ly guessed, that if Elizabeth by that time, were not delivered of her child, yet she was very neer it: and that consideration doth cleer the subsequence of this Section to the preceding.

Iohn 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 Baptisme 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 Saviour] 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. CHRIST Born.

World. 3928 Rome. 754 Augustus. 31 Herod. 35 LUKE maketh the coherence cleer, 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 cruell 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 De­cree 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 moneth Tisri [which answereth to part of our Septem­ber] and about the Feast of Tabernacles, as may be concluded upon by observing that he lived just two and thirty years old and an half, and died at Easter. That moneth was remar­kable for very many things. In it the World was created, the Tabernacle begun, and the Temple consecrated: and as the Ierusalem Gomarists well observe, In it were the Fathers [before the flood] born: In Resh hashavah fol. 56. cap. col. 4.

His birth was in the night, and attended with a Song of the whole quire of Angels [as Heb. 1.6. and compare Iob 38.7.] and with a glorious light about Bethlehem Shepheards, to whom this great Shepheard is first revealed.

At eight dayes old he is Circumcised, and made a member of the Church of Israel: At fourty dayes old, he is presented in the Temple in the east gate of the Court of Israel, cal­led the gate of Nicanor; and Maeries poverty is shewed by her Offering [compare ver. 24. with Lev. 12.6, 8,] yet her Childe is owned as the consolation and expectation 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 [Page 5] education in any place but there, till the Lord should give them an expresse 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 homaged by the wise men, Persecuted by Herod, flees into Egypt.

CHRIST. II THE order of this Section and Story is cleared by ver. 7. and ver. 16. by which it ap­peareth 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 Starre 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 man so uncer­tain 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 Ierusalem.

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 chil­dren of two years old; for so old according to their information did he account the childe to be for whom he sought, and yet withall 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 withall it proveth the order of this Section to be proper, and that this Story is to be laid after the story of Maries Puri­fication 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 return­ed into Galilee: Now if they returned into Galilee when Christ was 40 daies old, how was he found at Bethlehem at two years old? Answ. Luke is to be understood in that pas­sage 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 Ierusalem, to one of the Festivals: having nothing therefore to insert between his presenting in the Temple at forty dayes old, and his coming again to the Temple at twelve years old, he maketh this brief transition between when they had performed all things ac­cording to the Law they returned into Galilee, that he might thereby bring Christ to Gali­lee, from whence he came when he shewed his wisedom at twelve years old.

[...] in Scripture is alwaies taken in the worst sense for men practising Magicall and unlawfull 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 Starre in the Heavens [it may be the light that shone about Bethlehem-Shepherds seemed to them at distance a new strange Star hanging over Iudaea] 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 Iews born, and that with the attendance of such a glorious Starre, 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 Cathedrall, 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 Ierusalem saith Trajanus did. And the Authour of Iuchasin will shew you a truth in both. For, In the daies of Simeon the Iust (saith he) Alexandria which was [Page 6] Amen Min Ne, 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, Iosephus maketh mention, Antiq. lib. 13. cap. 6. And the Talmud in Menacheth, cap. 13. So that Christ being sent into Egypt was sent among his own Nation, who had filled that Countrey.

The time that he was in Egypt was not above three or four moneths, so soon the Lord smote Herod for his butchery of the innocent children, and murtherous intent against the Lord of Life. Ioseph and Mary being called out of Egypt after Herods death, intend for Iudaea again, thinking to go to Bethlehem, but the fear of Archelaus, and the warn­ing of an Angel directs them into Galilee; They knew not but that Christ was to be edu­cated 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 dis­misseth 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.

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

Antiq. lib. 17. cap. 10. Herod (saith he) reigned 34 years, from the time that Antigonus was taken away, and 37 years from the time that he was first de­cl [...]red King by the Romans.

And again in the same Book cap. 15. In the tenth year of the reign of Archelaus, the people not enduring his cruelty and tyranny, they accused Archelaus to 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 Suc­cessor in that government. And after him succeeded Annius Rufus, in whose time died Caesar Augustus the second Emperour 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 Tibe­rius the Emperour next succeeding, Luke 3.1, 2. Reckon then these times that Iosephus 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 Ambibu­chus, 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. CHRIST at twelve years old sheweth his wisedom among the Doctors: At the same age had Solomon shewed his wisedom in deciding the controversie between the two harlots. Ionic. Martyr. in Epist. ad Mignos.

World. 3939 Rome. 765 Augustus. 42 CHRIST. XII Archelaus. 10 IT is very easie to see the subsequence of this Section to that preceding: 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 wisedom 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 farre from the Altar.

Though Herod had slain the Sanhedrin, as is related by Iosephus 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 Ba­thra [Page 7] fol. 3. facic. 2. Herod was a servant of the Armenian Family; He set his eyes upon a girl of it. One day the man heard a voice from Heaven [Bath Kol] which said, Any servant that rebelleth this year shall prosper. He riseth up, and slayeth all his Musters: but left that girl, &c. And whereas it is said, Thou shalt set a King over thee from among thy brethren [which as the glosse 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 Bora to take counsell of him. The glosse 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 Iosephus relateth also, that he spared Shammai: to which Abraham Zaccuth addeth, that Menahim 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 sate so fourty years, and died [by the Jews computation ap­plied to the Christian account] much about this twelfth year of Christ. For they say that he lived an hundred and twenty years, the last fourty 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 ser­vice, Shammai came in his room: and now two as eminent and Learned men sate in those two chairs, as ever had done since the first birth of traditions. Hillel himself was so de­serving a man, that whereas in the vacancy of the Presidentship, by the death of Shema­iah and Abtalion, R. Iudah and R. Ieshua the sons of Betirah might have taken the chairs, they preferred Hillel as the worthier person, Talm. Ierus. in Pissachin. fol. 33. col. 1. He bred many eminent scholers, to the number of fourscore, the most renowned of which by name were, Ionathan ben Vzziel the Chaldee Paraphrast, and Rabban Iocanan ben Zaccai: both probably alive at this year of Christ, and a good while after. The latter was undoub­tedly so, for he lived to see the destruction of the City and Temple, and sate President in the Sanhedrin at Iabneh afterwards. And till that time also lived the sons of Betirah men­tioned before.

Shammai was little inferiour to Hillel in learning or in breeding learned men: and their equall learning and schools, bred differences between them in point of learning, and determination about some things in their traditions. The two Masters controver­ting about a few Articles, but their Schollers about very many, and their differences ve­ry high.

This contention of the Schollers grew so very high even in the Masters time, that it is recorded that the Schollers of Shammai affronted and bandied against Hillel himself, in the Temple court. Ierus. in Iom. Tobh. fol. 61. col. 3. And the quarrellings of these Schools were so bitter, that as the same Talmud relateth, it came to effusion of blood and murdering 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 Baron. The persons were numbred, and the Schollers of Shammai were more then the Schollers of Hillel. That day was a grievous day to Israel as was the day of the making of the golden Calfe. The Schollers of Shammai stood below and slew the Schollers 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 glad to betake themselves.]

Till the divine voice [Bath Kol] came forth, it was lawfull for any one to practise accor­ding 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 whosever 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 seasonablenesse doth Christ the divine wisdome of God appear and set in among them, at twelve years old beginning, and all the [Page] time of his Ministry after, going on to shew them wisdome fully, and his own Word and Doctrine the divine oracles of wisdome. In a double seasonablenesse 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 Sonne of Herod, of whom is mention, Matth. 2.22. He is accused to Augustus for male-admini­stration, and thereupon banished by him to Vienna, as was mentioned before. And Copo­nius comes Governour of Iudaea in his stead.

CHRIST. XII. XIV. AUGUSTUS Caesar dieth this fourteenth year of Christ, on the nine­teenth day of August: duobus Sextis, Pompeio & Apuleio. Coss. Suet. in Au­gusto. cap. 10. He was 75 years, 10 moneths and 26 dayes old, having been Monarch since his victory at Actium 44 years, wanting 13 dayes. Dion Cass. lib. 56. TIBERIUS Caesar reigneth in his stead.

CHRIST. XV. XVI. XVII. XVIII. XIX. XX. XXI. XXII. XXIII. XXIV. XXV. XXVI. XXVII. XXVIII. All this space of Christs life, from his twelfth year of age, to his twenty ninth, is passed over by all the Evangelists in silence, because they were not so much to treat of his private life and imployment, as of his publike Mini­stry. And here they follow the same course that the Angel Gabriel had done, in his foretelling of the time of his appearing. Dan. 9.24, 25, &c. where speak­ing of the years that should passe, from his own time unto Messiah the Prince, he beginneth the story of Messiah, from the time of his Ministry only, or from the latter half of the last seaven years there mentioned, the time when he should confirm the Covenant with the many, &c.

These years he spent with his Parents at Nazaret, Luk. 2.51. following his Fathers trade of Carpentry, Matth. 13.55. with Mark. 6.3. And these two things were they especially, that did so mainly cloud him from the eyes of the Jews, that they could not own him for the Messias, namely because he was 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 not from Nazaret: his birth at Bethlehem so many years ago, either having been out at all taken notice of when it was, or if it were, by this time worn out of notice and remembrance.

SECTION IX.

The Gospel began in JOHNS Ministry and Baptisme.

CHRIST. XXIX THe order of this Section is confirmed by all the three. Mark hath made this the be­ginning of his Gospel, because the preceding occurrences of Christs birth and Mino­itry, were committed by the holy Ghost who held his pen, to the pens of others: He calls the Ministry and Baptisme of Iohn, the beginning of the Gospel, and that deservedly, both in regard of Iohns preaching and proclaiming Christs appearing to be so neer, as also in re­gard of the great change that his Ministry introduced, both in doctrine and practise: He preaching and administring the baptisme of repentance for the remission of sins, whereas bap­tisme 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 then 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: un­to which as unto the fullnesse of tim [...], he hath drawn up a chronicall chain from the Cre­ation: 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 Iohns baptizing, and the other is, Christ baptized by him, and he hath dated the former in the fifteenth year of Tiberius Cesar, and how to date the latter we are taught and helped by these collections. 1. He intimateth to us that Christ when he was baptised by Iohn, was but entring on his thirtee [...]th year, as the wonders that he hath used do plainly evi­dence. [Page 9] [...], 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. [...]: One day of the year is re­puted that year. Tal. Bab. Resh hashavah fol. 2. 2. Iohn baptized half a year before Iesus came to be baptized of him, for he was half a year younger then Iohn, Luk. 1.26. and as Christ was baptized and entred his Ministry, just when he was beginning to enter up­on his thirtieth year, so Iohn 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 Ti­berius his fifteenth collaterall in Annal, accounting with Christs nine and twentieth; whether you reckon Tiberius his year from the very time of the year that he began to reign, which was the 20^th of August, [and then in September when Christ was baptized, his sixteenth year was begun, and Christs thirtieth] or whether you reckon according to the common accounting of the Roman Fasti, from Iunuary to Ianuary, and then though Christ indeed spent three moneths of his thirtieth year in Tiberius his fifteenth so account­ed, yet he spent three times three moneths 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 Iohn, who began this work about Passeover time, or in the moneth Abib, otherwise called Nisan. The time of the year that Abraham had received the Promise, Isaac was born, Israel was re­deemed out of Egypt, and the Tabernacle was erected in the wildernesse. The Jews speak more then 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 moneth.

Now whereas it may seem strange, that upon Iohns beginning to baptize, he introdu­cing 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 baptisme with so much readinesse: [besides that generall satisfaction that may be given to this, from the consideration of Gods speciall 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 Luk. 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 Potencie 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 Iudaea 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 Ierusalem Gomarists that could be well content to deny that Messias was already come, as the rest of their Nation do, yet they cannot but confesse it in Beracoth. fol. 1. col. 1. in this story. Our Doctors say, the Name of King Messias is David: R. Ioshua ben Levi saith, His Name is The branch ▪ [Zech. 3.8.] R. Iudah the son of R. Ibhu saith, his Name is Menahem, [the Comforter.] And this helps to prove that which R. Iudah saith, namely this example of a certain Iew: who as he was polwing, his Ox lowed: A certain Arabian passing by and observing his Ox low, said, O Iew, O Iew, 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 Iew, O Iew, 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 roy­all Palace of Bethlehem Iudáh. He went and sold his Oxen, and sold his plow and gears, and went about from City to City selling swadling clothes 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 Menaham, thou Mother of Menahem, Bring some things sold here to thy childe. 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 [Page 10] 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 dayes and receive it. After the dayes he came to the City and saith to her, How does the Childe? She answered him, Since the time that thou sawest me, there came windes and storms and took him out of my hands. A cleer 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, [...] The holy blessed God will renew the world for a thousand years. Aruch in [...]. [Iohn 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 dayes of the Messias [...] A new Creation, as 2 Cor. 5.17. In Midris Tillin. fol. 4. col. 3. R. Houne speaketh of three ages, and the last that he mentioneth is [...] 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 at that time [...] 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. Baptisme had been in long and common use among them many generations before Iohn Baptist came, they using this for admission of Proselytes into the Church, and bap­tizing, men, women and children for that end.

Talm. in Jobamoth cap. 4. and Moym. in [...]ssure biah, cap. 13. A person is not a proselyte till he be both circumcised and baptized.

Id. in Chittubeth cap. 1. [...]. A little one they bap­tize, by the appointment of the Consistory. And Maym. in Avadim. cap. 8. An Israelite that takes a little Heathen childe, or that findes an Heathen infant, and baptizeth him for a pro­selyte, behold he is a proselyte.

Hence a ready reason may be given, why there is so little mention of baptizing In­fants in the new Testament, that there is neither plain precept nor example for it, as some ordinarily plead: The reason is, because there needed no such mention, baptizing of Infants having been as ordinarily used in the Church of the Jews as ever it hath been in the Christian Church: It was enough to mention that Christ establisht baptism for an Ordinance under the Gospel; and then, who should be baptized, was well enough known, by the use of this Ordinance of old. Therefore it is good plea, Because there is no cleer for­bidding of the baptizing of Infants in the Gospel, ergo they are to be baptized: for that ha­ving been in common use among the Jews, that Infants should be baptized as well as men and women, our Saviour would have given some speciall prohibition if he intended that they should have been excluded: so that silence in this case doth necessarily conclude ap­probation to have the practise continued which had been used of old before.

Iohns baptism differed from that before, only in this; that whereas that admitted pro­selytes to the Jewish religion, this admitted and translated Jews into the Gospel religion: that was a baptisme binding them over to the performance of the Law, as their Circumci­sion did, but this was a baptisme of repentance for the remission of sinnes, 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 Iudaicae: yet was it more generally held and with good reason, that the Messias would look for a repenting generation: and thereupon others of the Gomarists in the place alledged say: If Israel repent but one day, presently the Messias cometh.

Upon the consideration of these things, it will appear the lesse strange, that the people flowed in to Iohns baptisme in so great a conflux, this being the time about which the Na­tion expected the appearing of Messias, baptisme being a thing most commonly known and used among them, and this baptisme of repentance administred preparatively toward the entertainment of Christ now ready to come, being sutable to their own apprehen­sions of the necessity of repentance, against his coming.

Baptisme was [besides other tendencies of it] as a badge whereby those that received [Page 11] 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 Iohn construes their coming to be baptized, their fleeing from the wrath to come: and Peter in the same sense, doth say, that baptisme 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 genenation.

CHRIST. XXX CHRIST is baptized being thirty years old initiant. Iosephs age at his ap­pearing before Pharaoh, Gen. 41.46. The Priests, at their entrance into their office, Numb. 4. and Davids when he began to raign, 2 Sam. 5.4.

He hath now three years and an half to live, and to be a publike Minister of the Gospel, as the Angel Gabriel had told, Dan. 9.27. that in half of the last seaven of the years there na­med, he should confirm the Covenant: R. Iochavan 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, Luk. 4.25. Iames 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 followes 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 baptisme, and it resulteth, that he died, being two and thirty years old and an half: the exact time of Davids reign in Ierusalem, 1 King. 2.11. The dayes that David reigned over Israel, were fourty years; seven years reigned he in Hebron, and thirty and three years reigned be in Ieru­salem: that is, in Hebron seaven years and an half, 2 Sam. 5.5. and in Ierusalem two and thirty years and an half: so the Ierus. Talm. counteth well, in Rosh hashavah, fol. 1. col. 2.

As Christ by Circumcision was admitted a member of the Church of the Jews, so is he by baptisme of the Church of the Gospel: being withall installed into his Ministeriall function by baptisme, and unction of the holy Ghost, as the Priests were into theirs, by washing and annointing.

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 Iesus Christ was the Son promised to David. Luke shews him the seed of the woman promised to Adam, Gen. 3.15. who in the next following Section begins to break the head of the Serpent. There­fore when that promise to Adam beginneth to take place in Christs entring upon his Mi­nistry, and in his being sealed for the Messias by the holy Ghost, this Genealogy is divine­ly woven in.

Matthew derives his line by the pedigree of Ioseph his supposed Father, and drawes it from Solomon: Luke by the pedigree of Mary his Mother, and drawes it from Nathan: For as the Jews looked on him as the Son of David, they would regard the masculine line and the line Royall, therefore Matthew giveth it at his birth. But looked on, as the seed promised to Adam, the seed of the woman, he was to be looked after, by the line of his Mo­ther. And whereas 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 elswhere in Scripture, Matthew and L [...]k took from some known records then extant among the Nation. R. Levi [Page 12] saith, there was found a book of genealogies at Ierusalem, in which it was written, Hillel was of the family of David. Ben Jat [...]aph of the family of Asap, &c. Tal. Ierus. 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.

The seed of the woman and the Serpent combating.

MARK and LUKE by these words, immediatly the spirit driveth him, and Iesus, re­turned from Iordan, 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 Mat­thew 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 carefull to give the full story, and so to give it, as might re­dound 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 aire 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.

Iesus being baptized about the feast of Tabernacles, toward the latter end of our Sep­tember, is presently carried into the wildernesse of Iudea, by the acting of the holy Spirit, to enter that combat with the Serpent which was designed, Gen. 3.15. Forty dayes and forty nights [He being all the while, in watching, fasting and solitude, and among the wild beasts, but safe as Adam among them in innocency] the Devill tempteth him invisibly as he doth other men, namely striving to inject sinfull suggestions into him, but he could finde nothing in him to work upon, as Ioh. 14.30. therefore at forty dayes 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 sword.

SECTION XII. JOHN Chap. I. from Ver. 15. to the end of the Chapter. CHRIST is pointed out by Iohn and followed by some Disciples.

COnceive the continuance of the story thus: Christ newly baptized, goeth immediatly into the wildernesse, and leaveth Iohn at Iordan on Iudea side: In the time of the for­ty dayes temptation, Iohn having now gathered his harvest of Disciples on that side the River, goeth over into the country beyond Iordan, and baptizeth in Bethabara. Thither came some Pharisees by commission of the Sanhedrin, to question him about the authority whereby he baptized, making no strangenesse at baptizing, which had been so long in use among them, but questioning his authority to baptize in that tenour that he did.

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

For half a year Iohn 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 Iohn had it revealed to him that he was now ready to appear, so Iohn 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, [Page 13] comment upon these words: [...]. 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 Iesus of Nazareth his being the Christ, nor knew they more of Christ then 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, Iohn 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 Iohn] 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 Baptisme.

THe words, The third day in ver. 1. mean they, either the third day from Christs coming into 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 wildernesse to Iohn at Bethabara, and then there were about four moneths 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 Iesus would go forth into Gali­lee, Joh. 1.43. And After this he went down to Capernaum, and continued there not many dayes, and the Iews Passeover was at hand, Joh. 2.12. do make it evident that Iesus 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 dayes 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 Iohn and his Disciples at Iordan, was on the first day of the week, afterward the Christian Sabbath.

These marriage feasts they held to be commanded, and thereupon they have this max­ime, It is not fit for the Schollers 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 Iohn reckoneth by three Passeovers more, viz. Ioh. 5.1. & 6.4. & 18.28. In this first half year he had gone through his forty dayes temptation, had ga­thered some Disciples, and had perambulated Galilee.

At Ierusalem at the Passeover, in the face of all the people, he acted in the evidence of the great Prophet, and purgeth his own Temple, as Mal. 3.1, 3. doth many miracles, know­eth the false hearts of many, and trusteth not himself with them.

He found in the Temple, those that sold Oxen and Sheep, ver. 14. For some illustration to this passage, take a story in Tal. Ierus. in Iom. 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.

[Page 14]Among other things that Iesus did for the purging of his Temple, it is said, He powred out the changers money and overthrew the Tables. [...], and so again, Matth. 21.12. Maym. in Shekalim. cap. 1. It is an affirmative precept of the Law, that every Israelite pay yearly half a shekel: yea even the poor, that lives on almes, 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 moneth Adar, proclamation was made about this half shekel, that they should get it ready. On the fifteenth day of that moneth, the Col­lectors sate 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 dayes before the Passeover] and then they forced men to pay, and if any refused they di­strained. They sate with two Chests before them, into the one of which they put the money of the present year, and into the other the money that should have been paid the year before. Every one must have half a shekel to pay for himself. Therefore when he brought a shekel to change for two half shekels, he was to pay [...], some profit to the chan­ger. And when a shekel was brought for two, there was a double profit to be paid for the change.

SECTION XIV. JOHN Chap. III. All the Chapter. Nicodemus. The Disciples baptize in the Name of Iesus.

BEfore our Saviours departure from Ierusalem, Nicodemus one of the Judges of the great Sanhedrin cometh to him, and becometh his Disciple: for we cannot so pro­perly look for a member of that great Council in any place as at Ierusalem. He had ob­served in his miracles, the dawning of the dayes of Messias, or the Kingdom of Heaven, but having but grosse and erronious apprehensions concerning the Kingdom of Heaven, or of the state of those dayes [as was the generall mistake of the Nation,] he is rectified about that matter, and is taught the great doctrines of regeneration and beleeving in Christ: Christ teaching regeneration by the spirit and Water, exalteth baptisme, and closely calleth to Nicodemus to be baptized. The Talmudish records make mention of a Nicode­mus in these times, who had to do about waters, to provide sufficient for the people to drink at the festivals.

He is taught [against the great misprision of the Nation] that Messias should be a redeemer of the Gentiles as well as the Jews. The Jews in their common language, did title the Gentiles [...], The Nations of the world. The earth they divided into [...], The land of Israel, and out of the Land: and the people they parted into [...] and [...] Israel and the Nations of the world: The new Testa­ment which followes their common language exceeding much, useth both these expres­sions very often, whereby to signifie the Gentiles: sometimes calling them those that are without, and sometimes the world. Nicodemus very readily understood the word in this common sense, when Christ sayes, God so loved the world, that he gave his Sonne. And he very well perceived that Christ contradicted in these his words, their common and un­charitable errour, 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 uncha­ritablenesse 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 winde, but preserve the wheat in the floor; and every one that sees it, takes it and kisses it: [...] So the Nations of the world say, the world was made for our sakes, but Israel say to them, Is it not written, But the people shall be as the burning of the lime kilne, But Israel in the time to come [ [...] an ex­pression whereby they commonly mean the times of the Messias] shall be left only, as it is said, The Lord shall lead him alone, and there shall be with him no strange god. Baal turim on Numb. 24.8. on those words, He shall eat up the Nations his enemies, and shall break their bones, observeth the letter [...] in one of the words to have a speciall mark upon it, signify­ing, saith he, that he should root out the seaven Nations [of the Canaanites] and in time to come [ [...]] the other sixty three Nations, that is all the seventy Nations of the world. [Page 15] No, saith our Saviour, God loved the world or the Gentiles, and God sent not his Sonne Messias to condemn the world or the Gentiles, but that the world through him should be saved.

After this transaction with Nicodemus, Iesus departeth from Ierusalem into Iudea, and there he setteth his Disciples to baptize in his Name: that whereas Iohn had only bapti­zed in the Name of Christ, and his baptized ones did not know who Christ was, now the Disciples baptize in the Name of Iesus of Nazareth, to evidence him to be the Christ into whose Name Iohn had baptized.

Iohn himself was baptizing still in Aenon in Galilee, having traversed Iudea upon the coasts of Iordan; and Peraea or beyond Iordan, and now come thither where presently his sunne is to set.

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

SECTION XV. LUKE Chap. III. Ver. 18, 19, 20. JOHN Imprisoned.

FRom the last verse of the preceding Section and forward, we hear no more of Iohn in any of the four Evangelists, till you finde him in prison. Therefore this portion in Luke, which giveth the story of his imprisonment, is very fitly and properly to be sub­joyned to what precedeth: 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 Iohns imprisonment, before the story of Christs being baptized, because he would shew the effects of Iohns 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 com­pliant, 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 Iohn, which will appear to be about the middle of our November, and Iohn had be­gun to preach and baptize at spring was twelve moneth before, about some eighteen or nineteen moneths ago.

SECTION XVI. JOHN Chap. IV. All the Chapter. MATTH. Chap. IV. Ver. 12. CHRIST at Iacobs well: Converteth Samaritans: Healeth a sick person, &c.

CHRIST. XXXI CHRIST was in Iudea when Iohn was apprehended by Herod in Galilee. His pretend­ed quarrell was the multitude of Iohns disciples, as dangerous for innovation: but the very true cause indeed was, his and Herodias spleen for Iohns plainnesse with them about their incest. The Pharisees at Ierusalem would soon hear what was become of Iohn their eye-sore, and what Herod laid to his charge, namely the dangerousnesse of his gathering so many disciples. Now our Saviour understanding that they looked upon him, as one that had more Disciples then Iohn, and so was in equall danger from them upon that ac­count, he getteth out of Iudea 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 moneths to harvest; that is, to the Passeover, for from the second day in the Passeover week their Harvest began, Lev. 23.11, &c. And from this, there may be some reasonable conjecture concerning the time when Iohn was cast into prison. Christ was in Sychar field about the latter end of our November, when it was now four moneths to the Passeover, and he took that journey as soon as he understood of Iohns imprisonment, Mat. 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 finde no respect there in regard of the mean education that he had a­mong 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 sonne [...], [Page 16] of one of the Kings party, namely of old Herods, to whom divers of the eminent and learned of the Jews had gone to be his servants, to the distast of others, and probably in a reluctan­cy to their own principles, but overcome with court-interests, Iuchasin 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 Ierusalem, and out of Iudea 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 tem­ptation in the wildernesse, 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 Naza­reth, because he knew a Prophet hath no honour in his own Country, but now having gone 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 finde in his own Town. There he is admitted [as a member of that Synagogue] to be Maphtir, or publike 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 wickednesse of Nazaret by that compari­son, he is in danger of his life, but delivers himself in some miraculous manner.

He preacheth thus in the Synagogues, 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 read in the originall Hebrew, which Language was now lost among them and only attained to by study, he sheweth his Propheticall spirit in this skill in the language, having had no education to such a pur­pose. 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 Chaldee Paraphrast had done, especially upon the Prophets,] and kept not alwayes verbatim to it. The Ierusalem Gomarists give an instance of such a thing, in Sanhedr. fol. 20. col. 3. Ioseph 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 judgement is to you; I speak it to you, but the judgement is to the Priests: I will come and sit with them in judgement, and end and destroy them out of this world. So Christ in reading the Lesson out of the Prophet, becomes his own Interpreter and Paraphrast 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 preceding, shewes 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 Nepthali captivity had first begun, 2 King. 15.29. and there Christ first beginneth, more publikely and evidently to preach the neer approach of the Kingdom of Heaven and redemption. In the first plantation of the Land after the captivi­ty, 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 captity, so upon the return out of Babel in the times 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 Cy­rus, that any of the blood of the Jews wheresoever within his dominions, should have [Page 17] liberty to go up to Ierusalem, ver. 3, 4, 5. Now undoudtedly 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 severall families reckoned, as making up that summe: whereas if the totall of these particulars be summed up, it reacheth not, by sixteen thou­sond or thereabout, to that number of fourty two thousand, three hundred and three­score. Where then must we finde those sixteen thousand, since they arise not in the number of the families there named? The families there named are of Iuda and Benja­min, and then certainly those sixteen thousand can hardly be imagined any other then o [...] the ten Tribes. And 3. Whereas it is apparent that the returned of Iuda and Benja­min planted Iudaea, whom can we imagin, but some of the ten Tribes to have planted Ga­lilee? And hence their difference in language from the Jews of Iudaea, and in severall 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 Taanith 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.

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 Disci­ples 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 Iames and Iohn 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 Iesus walked by the sea of Genezareth, he saw two ships standing there, the one whereof belonged to Peter and Andrew, and the other to Iames and Iohn. 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 Iames and Iohn from the shore to come and help them. The draught of fishes was got up and boated, and then Iames and Iohn return to the shore again, and fall to mending their net which was rent with 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 Iames and Iohn, 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 Devill in Capernaum Synagogue, and the healing of Petrs 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 Iesus 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 that he hath brought them in] having an eye in that his relation, ra­ther to the place then to the time. And so we shall observe elsewhere, that the very men­tion 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 [Page 18] first time that they are but mentioned to the Ministeriall function, to be fishers of men: How then did they baptize before? Ioh. 3.22. with Ioh. 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 baptisme administrable by private men, and is there any inconsistency betwixt baptizing and preaching? Answ. As baptism was in use among the Jewes for admission of proselytes under the Law, these two things were required to it, 1. [...] He that was baptized must be baptized before three: 2. [...] The thing required a consessus, or to be done by the allowing of some eldership. And because it required this [saith Maymony, whose words the for­mer are also] therefore they baptized not on the Sabbath, nor on the holy dayes, 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 consessus and they baptized me, he is not permitted to come into the Congregation, till he bring witnesse. Maym. in Issure. biah. par. 13. The reason of this strictnesse was, because of their strict nicenesse about conversing or matching with a Heathen, till they were sure he was fully Israelited.

Christ and the Apostles in the administration of baptisme, followed or forsook their custom as they saw cause. In the case alledged, he followes 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 ministeriall function when he should see time.

And answerably in that saying of the Apostle, I came not to baptize, but to preach, he set­teth 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. par. 7. speaks of [...] Fishers of the Law.

SECTION XX.

A Devill cast out in Capernaum Synagoge. Peters wives Mother and divers more healed.

IF the transition of Mark from the preceding story to this, be observed, it cleereth 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 devill 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 Synagogue they go to dinner to Peters house, and there he raiseth his wives Mother in law from a Feaver: And after Sun-set when the Sabbath was done, many more are brought to him and are healed. They began their Sab­bath 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 con­sideration 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 began to fit themselves for the Sabbath, and to cease from their works, so as not to go to the barbor, not to sit in Judgment, &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 complete their businesse of themselves, unlesse it would be completed be­fore the Sabbath came. As, they would not put Galls and Coperas to steep to make Ink, unlesse they would be steeped while it was yet day, before the evening of the Sabbath was entred. Nor [Page 19] put wooll to dying, unlesse it would take colour whilest it was yet day: Nor put Flax into the oven, unlesse it would be dried whilest it was yet day, &c. Talm. in Sab. par. 1.

They washed their 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. par. 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 businesse, &c. Ibid.

They accounted it a matter of speciall 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 it, and this they called [...] Kiddush, and another solemn form of words in way of parting with it at its going forth, and this they called [...] Habdalah.

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 blessing 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 verses of Persius in Satyr. 5.

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 alwayes better, at the least not the same that they used on the week dayes.

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 Beth Midrash, or Divinity Lecture, and there spent the time till the afternoon was well come 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 fami­ly 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 [...] separation blessing, by way of separating 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 retrograde course of Lukes method at this place, appeareth more conspicuous then before. For in the beginning of the fifth Cha­pter he giveth the relation of the Disciples calling, and in the latter end of the fourth, this story of casting out the Devill in Capernaum Synagogue, which was after their cal­ling. Which he hath so placed, the rather [besides what was said upon this matter be­fore] 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 voyage close together for the very same intimation. Matth. 4.22, 23. although other occurrences came between which he hath laid a great way off: As the story of [Page 20] Peters wives mother, which is brought in in this Section. He had said Mat. 4.23. That [...] went about all the Synagogues of Galilee, teaching in their Synagogues and preaching the Gospel of the Kingdom, and healing all manner of sicknesse. 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 Miracle 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 example of what was said before, namely that the mention of a place doth oftentimes occasion 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. MAT. Chap. IV. Ver. 23, 24, 25. A third perambulation of Galilee.

THe beginning of this Section, and the conclusion of the preceding, being laid toge­ther, 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 equall privilegiall 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 equall with the Land of Israel, and in three things it was equall 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 equall 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 cleannesse, it is clean. Tosaphta in Kelim par. 1.

SECTION XXII.

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 ha­ving taken notice of, have supposed the story in Matthew, and in the other two Evan­gelists not to have been the same▪ but conceive they speak of two severall Lepers healed at two severall 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 dislo­cation 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 conti­nued still, though they were absolved from their uncleannesse by the Priest [a very pregnant emblem of originall sinne,] 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 courtesy to come to Christ in a City, Luk. 5.12. If he were absolved by the Priests already from his uncleannesse, yet [Page 21] 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.

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

MARK and Luke do again confirm the order: but Matthews dislocation of the same story, doth breed some scruple. For the cleering 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 neerly joyned in the text, is from these two things: 1. From undoubted evidence, by the current of the history, and the progresse 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 evidence, 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:] Iairus came unto him. See Matth. 9.18. Mark 2.15, 18, 19. Luk. 5.29, 33, &c. Now it is plain by the processe 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 com­ing of Iairus: for Levies call is in Matth. 2.14. and Luk. 5.27. and the story of Iairus his coming is not till Matth. 5.22. and Luk. 8.41. Now in that these words that Christ was in speaking when Iairus came to him, Matth. 9.18. were spoken at Levies feast, Luk. 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 feet, 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 farre 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 basenesse 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 Ierus. Talm. hath this Canon. Demai. fol. 23 col. 1. [...]: A Pha­risee [or one of the religion] that turns Publican, they turn him out of his order, but doth he leave his Publicanisme? they restore him to his order again: so unconsistent did they repute this profession and religion. Maym. in Gezelah. par. 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 unlawfull to use their wealth, &c. He becomes an Apostle and a penman of the Gospel: He wrote his Gospell 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 under­stood; 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 Ionathan ben Vzziel, and the Law by Onkeles a little after; and the [Page 22] Ierusalem Talmud tells of a Targum or tradition of Iob, which Gamaliel Pauls Master had. Shabb. fol. 15. col. 3. and all this because the originall Hebrew was not commonly understood. And in the reading of the Law and Prophets in the Synagogues, they had Interpreters that rendred it into the Syriack as was said a little before, because they un­derstood not the Originall; 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 Passeover after his Baptism. An infirm man healed at Bethesda.

FOr the justifying and cleering of the order in this place, these things are to be taken 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 first, and Iohns disciples questioning about fasting, but that was more for the dispatching of Levies story altoge­ther, then for the propriety of their subsequence each to other, as hath been shewed al­ready. 2. In that the story of the Disciples plucking the ears of Corn, is joyned by them next, we are to look for a Passeover between, for till the Passeover was over, and the first-fruits sheaf offered the second day after, it was not lawfull 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 moneths to harvest, Joh. 4.35. that is, to the Passeover, at what time their Barley harvest 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 moneths to be now up, and this to be the Passeover, then thought upon in those words. And we may conceive that the Evangel [...]st hath the rather omitted to call it by its proper name, or to speak it expresly, that this feast was the Passeover, because in that speech he had given fair intimation, how to understand the next feast of the Iews that he should speak of. He mentioneth indeed a Passeover in Chap. 6.4. but we shall finde by the pro­gresse of the story in the other Evangelists, that that was yet so farre yet to come, that it cannot in the least wise be supposed to be that which was to come within four moneths after Christs being in the field of Sichem. The feast of the Iews therefore that he speaketh of in the first verse of this Chapter, must needs be that Passeover referred to Ioh. 4.35. and this considered doth cleer the order.

At this Passeover a man is healed at Bethesda, who had been diseased from seaven years before Christ was born. This was a pool first laid up by Solomon, as may be conjectured from Iosephus 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 beneficiall virtue. It was supplied with water from the fountain Sileam, 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 minde the [...] Mevuo [...]h or Entries that are so much spoken of in the treatise Erubhin, the carrying of any thing out of which into the street on the Sabbath day, was to carry [...] out of a private place into a publick, and was prohibited.

He is hereupon convented before the Sanhedrin, and there he doth most openly con­fesse 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 destru­ction 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 rednesse, 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 before the Temple was destroyed, power of judgeng in capitall 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 [Page 23] occurred this year that we are upon. It being just fourty years, by that account, from this Passeover at which Christ healeth the diseased man at Bethesda, to the time of Titus his pitching his Camp and siege about Ierusalem, which was at a Passeover. But of this let the Reader judge.

SECTION XXV.

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

THe words [...] which Luke hath used ver. 1. being rightly under­stood, will help to cleer 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 Passeover, 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 Sabbaticall day, they shall of­fer the sheaf of first-fruits to the Lord: and from that day they should count seaven Sab­baths to Pentecost, which was their solemn festivall, 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 seaven Sabbaths or weeks forward, being the second day in the Passeover week, the Sabbaths that followed, did carry a memoriall of that day in their name till the seaven were run out: as the first was called [...], the first second-day Sabbath; The next [...], the second second-day Sabbath: the next [...], the third second-day Sabbath, and so the rest all the seaven 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 wa­ved before the Lord, Lev. 23.14. 2. That it was waved the second day of the Passeover 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 Passeover before this story, and so it will shew the warranty and justnesse of taking in the fifth of Iohn 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 alwayes 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 dayes, Mat. 3.1.

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

It was a speciall part of religion which the Jews used on the Sabbath, to eat good meat, and better then they did on the week dayes: yea they thought themselves bound to eat three meals on that day [as was said before,] and for this they alledge, Isa. 58.13. Nid. Kimch. ibid. & Tamh. fol. 1. Talm. & Maym. in Shab, &c. compare Phil. 3.19.

Observe how farre 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. par. 7. & Maymon. Shab. par. 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 lawfull 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 Circumcision and the healing of that. But this is rule saith Rabbi Akibah, that that which may be done on the eve of the Sabbath, dispenseth not with the Sabbath. Talm. in Shabb. par. 19. Such was this case. Compare Luk. 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 counsell to destroy him, but when Iesus 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 sonne mentioned before.

SECTION XXVII.

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, Ioh. 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 moneth, before he send them a­broad a preaching, as will appear in the processe 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 learned 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 severall 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 like­wise 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 di­stinctive ministeriall 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 distinctivenesse of order; as, Wise men and Scribes, Mat. 23.34. Now the Jews knew not, nor ever had heard of Wise men and Scribes, [...], but the learned of their Nation distinguisht for others, by peculiarity of order and ordina­tion: 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 termes, and every one of them denoted peculiarity of order, as might be shewed abundantly from their Synagogue [Page 25] antiquities: The Jews knew no Elders but men by their order and function distinguisht from other men. A Bishop translates the word [...] Chazan, An Angel of the Congrega­tion translates the title [...] Sheliach tsibbor, A Pastor translates the word [...] Parnas, And a Teacher translates [...] the Divinity Reader: Now these termes had never been known by any to signifie otherwayes then men of a peculiar function and distinct order.

SECTION XXVIII.

The Sermon in the Mount.

THe proof of the order doth not need to be insisted upon; Luke doth manifes [...]ly 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 Devill, his Oracles and Idols: If applied to the Jews, they indeed had been taught by the Lord in his Prophets, 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 Capernaum, deliver his Evangelicall Law, not for the abolishing of the Law and Prophets, but for their cleer­ing 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 blesse was to come: which thing taketh place very comfor­tably and harmoniously here. Luke addeth that he also denounced woes; as, Blessed be the poor: Blessed are ye that hunger now, &c. But woe unto you that are rich: Woe unto you that are fu [...], &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. i [...]i. per. 8. How did Israel pronounce the blessings and the curses? Six Tribes went up to the [...]op of mount Gerizim, and six to the top of mount Ebal: the Priests, and the Le­vites, and the A [...]k stood below in the middest between; They turned their faces toward 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 the man 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 the latitude of the Law, according to its full extent and intention, and sheweth the wretchednesse of their traditionall glosses, that had made the Law of no effect. They understood the Law, Thou shalt not kill, only of actuall murder, and that, committed by a mans own hand; for if he hired another to kill him, or turned a wilde beast upon him, which slew him, this they accounted not murder for which to be questioned by the Sanhedrin, though it deserved the judgement of God, Talm. in Sanhedr. per. 9. Maym. in Rets [...]a per. 2. but shews that the command extends to the prohibiting of caus­lesse anger, and that that deserves the judgement of God, that the uncharitable scornings of a brother, under their usuall word Raka, deserved the judgement of the Sanhedrin, and especially the calling him fool [in Solomons sense,] or censuring rashly his spirituall 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, lustfull thoughts and looks, and that looking up­on 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 blesse God. [A fair excuse.] Tal. Ierus. in Baracoth. 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. Ahibah said, A man may put away his wife, if he see another woman that pleaseth him better then she. Gittin par. 9. The Law had forbidden forswearing, 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 Shevnoth.

[Page 26]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 hypocriticall vainglory of the Pharisees about these things. They used when they gave almes in the Synagogue, to have it openly proclaimed and publish­ed what they gave, as if a Trumpet had been sounded for every one to take notice of their charity, Ierus. 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 occasionall Oraisons, Id. Bera­coth. per. 1, & 2. They used to pray those prayers often, and often other prayers, in the Synagogue, 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 dayes 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 eternall life, but he evidenceth throughout, that he was throughly acquainted with all the learning, doctrines and tra­ditions of those times. And to the explication of this divine Sermon, is required quick and ready versednesse in the Jews Records, for Christ hath an eyed and reference to their language, doctrines, customes, traditions an 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 Centurions 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 Sy­nagogue in Capernaum, having seen and heard the works and words of Christ, beleeveth 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 cleerly 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 Sonne of Naim raised.

AS Christ yesterday recovered a young man from the point of death, so doth he another to day from death it self. The words [...] ver. 11. do confirm the or­der. The day after. &c.

Ioseph. Antiq. lib. 20. cap. 5. speaks of the Village Nais, as being upon the edge of Sa­maria, in the way as the Galileans passed to Ierusalem. And it is not improbable that [Page 27] 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 Talmudish Language] for they might not bury within their cities, no nor at the Levites Cities, with­in the compasse of that ground without the City that was allotted for its suburbs, Maym. in Shemittah veiobel per. 13. [If Ierusalem went parallell 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 Iairu [...] 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 Ca­pernaum against which City he had denounced a curse before.

SECTION XXXI. LUKE Chap. VII. from ver. 18. to ver. 36. MATTH. Chap. II. from ver. 2. to ver. 20. JOHNS Message to Christ: Christs testimony of Iohn.

THE Transition of Luke from the Stories before, about the raising of the dead men 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 Iohn 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, Ioh. 1.34, 36. & 3.29, 30. No [...] that Iohns Dis­ciples were so wilfully ignorant of him as not to be perswaded by their Ma [...]ter that he was he, but his message to him seems to this purpose; Iohn 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 Iohns liberty out of thraldom, who lay a prisoner for him, and for the Go­spel he preached before him: And this, may be, was [...]he 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 Iohn, 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 yeeld and submit to his wise dispensations. And accordingly when the messengers of Iohn 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 temporall redemption by it.

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

SECTION XXXII. MAT. 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 Gomorrh [...], they would have repented, and would have remained till now; he understandeth not saving grace and saving repentance in them, but such an externall humiliation as would have preserved them from ruine: As the case was with [Page 28] Nineveh, they repented and were delivered from the threatned destruction: their repen­tance was not to salvation of the persons, but to the preservation of their City: as Ahabs humbling prevented the present judgement, and not his finall 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 farre from interrupting the story, that it is necessarily to be taken in there, and is an illustration of it. The actings of the two severall 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 occasionall refe­rence to the speech of Christ in the two Sections next preceding. In the former he had said, The sonne 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 ye that are weary and heavy laden, and that might invite the woman to her addresse.

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, Iohn giveth us ground to assert, Ioh. 11.2. as we shall shew when we come there: where we shall evidence, that these words, It was that Mary which an­nointed 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 Iohns disciples came to him we supposed to be at Ierusalem, and answerably it may be conceived that this passage occurred at Bethany, where Simon the Pharisee may not im­probably 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 Lazarus, 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 Iames and Salom, Mark. 15.40. and Ioanna, Luk. 24.10. but not a word of Mary the sister of Lazarus. She had twice annointed Christ in the compasse 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 Ierusalem, 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, whilest they mention the other that attended, left her out? It is so unreasonable to beleeve 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 Magda­len 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 boldnesse of [Page 29] the furious Disciple, said, Let her alone, that she may keep it against the day of my buriall: 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 Ioh. 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. Ierus. in Maazaroth. fol. 50. col. 3. in this passage, R. Iochanan in the name of R. Simeon [...]en Iochai: He had two inclosures, one in Magdala, the other in Tiberisa, &c. And in Beracoth fol. 13. col. 1. there is mention of one [...] R. Iudah of Magdala: now Magdala being in Galilee [as some seat it] or over against Galilee beyond Iordan [as others,] it was so very farre 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 originall, and the native seat of her fathers house, yet might she also be of Magdala by marriage, or some occasionall residence otherwise. And in the second place, we may adduce what the Talmudish speak of one [...] Mary Magdalen, or Megaddala, for the word is of doubtfull pointing, whom they character for a notorious strumpet in those times that Iesus of Nazareth lived. Alphez. in Gittin. fol. 605. Some man findes a fly in his cup, and takes her out and will not drink, and this was the temper of Papus the sonne 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 sonne of Judah, was husband [...] 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 [...] as signifying one that broided or plaited her hair, which [...] Peter blames in wo­men, 1 Pet. 3.3. Tal. Babyl. Venet. in Sanhedr. par. 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 Sarda in Lydda, and hanged him on the Passeover eve. Ben Sarda was the sonne of Pandira. [They call our Saviour blasphemously by this name Ben Sarda.] And a little after. His mother was Sarda. 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 [...] 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 [...] be read Magdela or Magdila, a Participle in Hiphil, which is most pro­per, and so warranted by Aruch in [...] and Kelim par. 15.] or Megaddela in Piel: either of them in a Greek dresse, especially the former, come so neer the sound of the word in hand, that we may very well construe Mary Magdalen in this Talmudish construction for a woman of common infamy, and that hath this nick-name of Magdila from her lasci­vious dresse and carriage. Observe Lukes expression, [...], 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: Blasphemy against the holy Ghost.

THe series and consequence of this Section will require some cleering. 1. The reader here seeth that Mark hath nor 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 [Page 30] 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 progresse of the story even in Mark himself, doth shew that this is the proper place of it, as will appear to him that shall pre­cisely 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 Luk. 11. so like this, that one would think it were the very same; for there is mention of the same miracle, ca­sting out a Devil, and the same cavill of the Pharisees, and the same answer to Christ: and yet the progresse 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 pas­sages to it, that cannot possibly be brought in concurrent with the current of these Evan­gelists 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 Deuteronomy was but a rehearsall of things that had been acted and spoken in his former time. The same devilishnesse was in the Scribes and Pharisees in all places, and it was accordingly to be met withall 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 what­soever 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 mouthes 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 dunghill, and the sacrificing to Idols they called dunging to an Idoll, R. Jose, ben R. Ben saith, [...] He that seeth them dunging to an Idoll, must say, He that sacrificeth to other gods must be destroyed. Talm. Jerus. Baracoth, fol. 12. col. 2.

What Christ speaketh about the unpardonablenesse of blasphemy against the holy Ghost, is in direct facing of their Tenet; which held, that blasphemy was attoned for by death though by nothing else. He [say they] by whom the name of Heaven is blasphe­med, repentance hath no power to save him from punishment, nor the day of expiation to attone for him, nor chastisements of the Iudges to acquit him. But repentance and the day of expia­tion 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 Sarda [this is a blasphemous name they give to Iesus 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 Devill; the Devill 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 Melachim. per. ult.

SECTION XXXVI.

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 sinfullnesse, as well as other [Page 31] womens, if going about to stop Christs Ministry were a sinne, as certainly it was, pro­ceed that intention from what pretence soever. Mark 3.21. His friends went to lay hold on him, for they said [...]: 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 an­swer, Who is my Mother, &c? Compare Deut. 33.9.

SECTION XXXVII.

The Parable of the Sower: and divers other Parables.

MATTHEWS transition doth again cleer the order here. The same day went Iesus, &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 ut­tering 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 a­long with him, whether to prosecute the intention they came upon, or better convinced to attend him and his doctrine.

CHRISTS speaking of Parables, which he doth so exceeding much through the Go­spel, was according to the stile and manner of that Nation, which were exceedingly ac­customed to this manner of Rhetorick. The Talmuds are abundantly full of this kinde of oratory, and so are generally all their ancient writers: and they commonly enter upon their Parables with this preface [...]: 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 [...] or [...] 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 beleeve 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 acquain­tance with their stile of Parables and hyperboles.

Very good use may be made of the Talmudish treatises, Peah, Demai and Kilaim, which treats intentionally concerning sowing and seeds, for illustration of these Para­bles. In Kilaim, they dispute of sowing [...] upon rocks and upon stones, and of mingling [...], wheat and tares, &c. cap. 1. In Peah in Tal. Ierus. 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 usuall and most particularly usuall among that Nation.

SECTION XXXVIII.

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 neernesse 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 farre 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 Luk. 9.57, &c. of three that would do so, be one and the same story, or two occurrences at severall times? It is well the matter is of no more chronologicall import, for it is hard to resolve which way to take it. The words of the [Page 32] persons to Christ, and his answer to them, are so much the same, that it is hard to think two severall 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 large; 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 sto­ries: 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 whilest he was living.

SECTION XXXIX.

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 sayes, 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 do [...]h, but speak of this after other sto­ries. 2. Matthews calling of the Country beyond Iordan whither 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 ob­serve that Matthew speaks of two blind men begging at Iericho, 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 speak­eth of were not alike furious, but that the impetuousnesse 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 satisfactory, 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 carefull 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 colours that the Jews do him that they call [...], who is one of the five sorts of persons whom they seclude from all actings of import or trust. [...] say they [or a distract per­son] is he that goes out in the night and lodgeth among the graves, and tears his clothes to pieces, and spoils whatsoever men give him. Jerus. in Trumeth fol. 4. col. 2.

It is of some scrupulousnesse 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 lesse 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 nume­rous matter for luxury: Almost fifty severall tastes in it, whereas in other creatures there is but one. And hence those pages of the Censors Laws; Interdictaque caenis abdomina, glan­dia, testiculi, vulvae, sincipita verina, [A Roman Cook were fittest to english this. And a [Page 33] 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 propin­qua 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 were not [and to finde Swine feeding among the Heathen was no strange thing] yet when there might be such trading in Swine as the Roman coo­kery and luxury caused to be, the covetousnesse of a Jew would strain him farre for his profit, especially it being not directly against the Law to deal with these cattell alive, though so strictly forbidden to eat them dead.

SECTION XL.

Levies Feast: Concerning Fasting, &c.

MUch needeth not to be spoken concerning the order here. Why Levies, or Mat­thews 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 cur­rent of the story thither confirmeth past deniall. Likewise that his Feast must come in here, Matthews words, ver. 18. do make it plain: for he saith, that while Iesus was speak­ing those things concerning fasting, &c. Iairus 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 Pharisaicall discipline as what was most contrary, for which the Pharisees callenge him and his Disciples. They looked upon Christ and his Disciples, as [...] men of religion and devotion, and there­fore that ought to separate themselves from the vulgar sort of people; especially from such as these were of an infamous stamp and character: A Scholer of the wise, by their Canons, might not eat with one of the vulgar, much lesse with Publicans and sinners, the worst sort of all the vulgar that were.

SECTION XLI.

A bloody issue healed: Jairus daughter raised.

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

Iairus 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 beleeves that Christ can easily recover her, though when he came away from her she was giving up the ghost. As Iesus 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 Iairus daugh­ter, were born in one and the same year, for they were both twelve years old, Luk. 8. ver. 42, 43.

The malady of this woman was not only of a sad languishing, but it was also of a great uncleannesse, according to the uncleannesse mentioned in the Law. The Talmudich trea­tise Zavim, and Maymony in Issurei biah, cap. 4.5, 6. would read a dolefull Lecture upon her disease, as to this point of uncleannesse. 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 uncleannesse.

The story of the Pictures of Christ and this woman touching him, both made in brasse [Page 34] 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 Cae­saria 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 statue 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 hemme of his garment, it had the medicinall virtue of healing any disease.

But why all this at Caesaria Philippi? whereas this occurrence of the womans healing by the touch of the hemme of his garment was in Capernaum: for Matthew tells, that when Iesus 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 Iairus came to him. See Sect. 23.

Before he comes to Iairus his house, his daughter is dead, and there he findes minstrels and piping in a mournfull tone, for the bewailing of her. This was the custom of the Jews in such cases, as is to be seen in Talm. Ierus. in Beracoth. fol. 5. col. 4. Maymony in [...] cap. 14, &c. vid. etiam Ierus. Meed Katon. fol. 83. col. 4.

A good while ago he had denounced a sad doom against Capernaum, Matth. 11.23. at Sect. 32. 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, as that being Christs own City, or the place of his habitation, yet they beleeved 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 beleeved in him; and partly because he had no reason to remove his habitation for their unbelief, nor to passe off his dwelling for other mens wickednesse; 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 dumbe man healed.

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

Iesus from Iairus 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: ur­ging this upon them the rather, because of the generall untowardnesse and unbelief of the place where he now was, Capernaum: and because of the Pharisees that were now pre­sent, 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 Iesus 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 Iairus; 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, Ioh. 4.44.

In that Synagogue he had been abused a good while ago, and his life endangered, Luk. 4.29. and thither he is come now to try them again, and findes not much better enter­tainment 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 [Page 35] 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 marvelled at their unbelief: it meaneth not, that he marvelled because they had not saving saith, but he marvelled because they belee­ved 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.

The twelve Apostles sent out to preach.

THe order in Matthew and Mark shews and cleers 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 preach­ed 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 carefulnesse: And 2. He hereby intimates that they should finde such good entertainment in their Ministry, that they should finde 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 staff 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 intermix­edly with them in their Cities] because the Lord would own the peculiarity of the Nati­on 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.

JOHN beheaded: His Disciples come in to Christ.

MARK 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 was done, but in the current of time then in being. And yet in this expression he seemeth also to have respect to the sto­ry that he had related next before, though that were some reasonable space of time be­fore this: For there he had told that Christ coming into his own Country, was sleighted 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 Iohn Baptists death, and the time of Herods hearing of the fame of Iesus: 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 Iesus, the fame of Iesus cometh to Herods hearing; and the Disciples again hearing of the murder of Iohn, get in to their master. So that the story of Iohns death, is related here in the proper place and time when it did occurre. And from one passage of Iohn 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 [...]our do speak of Christ departing privately into a desert place: Matthew particularly gives the reason, namely because he had newly heard, by Iohns Disciples, of the death of their Master. Now Iohn the Evangelist in giving that story of Christs retiring, hath inserted this passage, And the Iews Passeover was nigh, whereby we may conclude that the Baptists death was a little before the time of the Passeover. 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 Iesus is baptized by him, about the Feast of Tabernacles. Till after the Feast of Tabernacles come twelve moneth, 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 moneth, 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 Iesus, is struck with horrour of conscience upon thought of the murder of Iohn: and if the leaven of Herod was Sadduceism, his horrour makes him deny his Sadducaicall principles, and to think that Iohn was Risen from the dead.

SECTION XLVII.

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 con­spicuous to the eye of whosoever shall view in them the last verse of the foregoing Secti­on, and the first of this.

Iohns Disciples with the tidings of their Masters death, and Iesus Disciples from their Preaching abroad, came in to Iesus much about the same time: and it may be Iohns Disci­ples cleave to him and depart no more from him. Upon the tidings Iesus withdraws into a desart place, over the sea of Galilee, Joh. 6.1. not over to the other side beyond Iordan, but he coasted by Sea from one place to another on the same shore; namely from Caper­naum to the Desert of Bethsaida: for it is said, the people followed him afoot and came up to him: and when his Disciples return by Sea again, they are said to go over to Beth­saida, [Page 37] Mark 6.45. and from thence over to Capernaum, John 6.17. coasting still upon the same side.

Iohn in this story hath made mention of the Passeover neer at hand, vers. 4. because he only of all the four hath undertaken to give account of all the Passe­overs, betwixt Christs Baptism and his death,The third PASSE­OVER since Christs Baptisme. for the better reckoning of the time of his publick Ministry. It may be the coming on of the Passeover had brought all the Apostles in, to attend their Master thi­ther. They fail him at Capernaum his own City whither it is like he had appointed them to come in at such a time.

When Christ intends to feed the multitude, he propounds to Philip among all the Di­sciples, Where shall we buy bread? for this was in the Desert of Bethsaida, which was Phi­lips City, Iohn 1.44.

SECTION XLVIII. JOHN Chap. VI. from Ver. 22. to the end of the Chapter. Iesus 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 fed by Christ miraculously in the Desert of Bethsaida, remained upon that ground all night, expecting Iesus 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 finde him. It was Synagogue day there, namely either the second or fifth day of the week, and in the Synagogue Christ speaketh of eating his flesh and drinking his blood, which seemeth a Doctrine so mon­strous to many, that divers that had followed him, do now depart from him.

What would these people have? They had been fed miraculously yesterday, and yet to day they say to him, What sign shewest thou that we may see and beleeve? 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 wildernesse: and to that the words of Christ referre, 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 Iesus 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 tels 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 Iesus walked in Galilee, for he would not walk in Iury, because the Iews sought to kill him.

BEtween the time of this Section and that preceding, we are to imagine the Passeover to have passed, of which there is mention, Iohn 6.4. So that after this passage in Capernaum Synagogue, Christ goeth up to the Passeover at Ierusalem, and there the Iews, that is the Sanhedrin sought to kill him. At the Passeover the last year they convented him before them, to answer for his violation of the Sabbath in healing the man at Be­thesda, Joh. 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 fame 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 Ierusalem into Galilee, and will not yet come into Iudea 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 Ierusalem, [as may be conjectured, because the Sanhedrin there fought to destroy Iesus] seeking to intrap and oppose him, and to make a party against him, quarrell his Disciples for not wash­ing before meat. Their preciseness about this matter may be seen in Talmudich Treatise Iadaim, 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 of the institution of the Scribes: they are the words of Maymony in Mik [...]aoth, per. 11.

2. Hi [...]el and Sha [...]ma [...] [...]creed about washing the hands: But R. Iose the sonne 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 minde of those that had gone before them. Talm. Jerus. in Schabb. fol. 3. col. 4.

3. [...] The eating of their common meat in cleannesse, is very much spoken of in their Writings and most highly extolled: Insomuch that the Glosse upon Chagigah per. 2. doth define a man or Religion by this, that He eats his common meals in cleannesse: and the Gomarists in the place of the Ierusalem Talmud last cited have this say­ing, Whosoever hath his dwelling in the Land of Israel, and eats his common meals in clean­nesse, and speaks the holy tongue, and saies over his Phylacteries morning and evening, that men may be confident that he shall obtain the life of the world to come.

And again in Chal [...]ah fol. 58. col. 3. R. Iesi in the name of R. Shabeai and R. Chajash in 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. Iacob bar. R. Isaac, hereupon retorted, Doest thou say he washeth and saith over a prayer, and yet doest thou say that washing is arbitrary? It is said he should go four miles to the washing of his hands, and yet doest 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. Je [...]us. Baracoth fol. 3. col. 2.

The written Law is narrow, but the traditionall 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 unnaturall tenet of theirs, that extinguisheth all filiall 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 needed, 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 Talmudich Treatises, Nedarim and Nazir and the Tosaphtoth 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 [Page 39] 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 pretenced uncleannesse of theirs, for which they appointed washing before meat, had re­spect simply neither to the one nor the other.

Christ to a Heathen woman that begged the dispossessing of her daughter, cals the Hea­thens Dogs, and she readily understands his meaning, as that being a common title that the Jews put upon them, Midr. Titt. fol. 6. col. 3. [...] The Nations of the world are compared to Dogs.

No sign given to the Pharisees when they demand one, but the sign of Ionah the Pro­phet: whereby Christ doth not only intimate his own buriall and resurrection, but he chiefly intendeth to hint the calling of the Gentiles after his resurrection, as the Nini­vites were after Ionahs, which was a thing the Jews could not endure to hear of.

SECTION LI. MARK Chap. VIII. Ver. 22, 23, 24, 25, 26. A blinde 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 Iesus fed 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 that misprision.

Christ openeth the eyes of a blinde 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 perversnesse he will no more strive with her for her good: He had gathered out of her those that belonged to himself.

SECTION LII.

The Keyes of the Kingdom of Heaven given to Peter, &c.

MATTHEW and Mark establish the order.

Upon Peters confession that Iesus was The Christ the Sonne 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 Keyes 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 Nati­on [and it can little be doubted that Christ speaketh according to common and most fa­miliar sense of the language] did referre more properly to things then to persons: Therefore he saith, [...], and not [...]. And in Matth. 18.18. [...], not [...].

The phrase [...] To binde and to loose in their vulgar speech, meant, to pro­hibit and to permit, or to teach what is prohibited or permitted, what lawfull, what un­lawfull, as may appear by these instances; a few produced▪ whereas thousands might be alledged out of their Writings.

Talm. in Pesachim per. 4. halac. 5. Our wise men say that in Iudah they did w [...]rk on the Passeover eve till noon, but in Galilee not at all: And as for the night [...] The School of Shammai bound it ▪ that is, forbad to work on it, or taught that it was unlawfull: [...] but the School of Hillel loosed it till sun rising, or taught that it was lawfull to work till sun-rise.

[Page 40] Ierus. in Shabb. fol. 6. col. 1. They are speaking about washing in the Bathes of Tibe­rias on the Sabbath: And they determine how farre this was lawfull, in these words, [...] They bound washing to them, but they loosed sweat­ing: meaning, they taught that it was lawfull 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 [...] The School of Shammai bound it [...] but the School of Hillel loosed it.

Ibid. fol. 7. col. 4. Women may not look in a Looking glasse on the Sabbath: But if it were fastned upon a wall [...] Rabbi loosed the looking into it, but the wise men bound it.

Id. in Jam. tobh. fol. 60. col. 1. R. Iochanan went from Tsipporis to Tiberias, he saith, Why brought ye to me this Elder [...] For what I loose he bindeth, and what I binde he looseth.

Maym. in Hhamets umatsah. per. 4. [...] The Scribes have bound leaven, that is, they have prohibited it.

Tanchum. fol. 1. col. 3. [...] They have upon ne­cessity loosed salvation on the Sabbath: that is, they have permitted it, or taught that it was lawfull.

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 law­full and permitted, and what unlawfull and prohibited. Hence is that definition of such mens office and work, in Tosaphta ad Iebamoth per. 4. [...] A wise man that Iudgeth Iudgement, maketh unclean and maketh clean, bind­eth and looseth: that is, teacheth what is clean and unclean, what is permitted and prohi­bited. And Maymony in Sanhedr. per. 4. giving the relation of their ordaining of Elders, and to what severall 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 Iudge, but not to teach Bound and loose, or power to teach Bound and loose, but not to 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 Ministeriall, or to teach the people their duty, as what was lawfull, 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 binde and loose, or to teach what is bound and loose, for they use both the expressions [...] and [...]

By this vulgar and onely 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 Ministeriall 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 unparalleled order, as the like never in the Church again, he gives them power to binde 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 practise, 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 practise should stand, and what to fall should fall: what they bound in earth should be bound in heaven, &c.

SECTION LIII.

CHRIST transfigured. A devil cast out of a childe.

MATTHEW and Mark link this story to the preceding with this link, After six daies, &c. which Luke hath uttered, About an eight daies after, which is but the same in sense: Six daies 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 [Page 41] not taste of death till they have seen the Kingdom of God come with power.

This story o [...] Christs Transfigu [...]acion 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 passe 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 Mini­stry at the same age that the Priests entered 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 withall it is added Hear him, answerable to those words, Who­soever will not hearken, &c. Deut. 18.19.

Moses the first Prophet had all his Oracles out of a Cloud: and the Cloud of Glory that lead Israel in the Wildernesse, 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 Pro­phet 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 passe 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 Pro­phet 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 kinde went not out but by Fasting and Pray­er: 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 naturall diseases, which yet the Jews did commonly repute as seizure and possessing by the devil, especially those that distempered the minde, or did in more speciall manner convulse the body: and according to this common language and con­ception of the Nation, the language of the Gospel doth speak exceeding frequently: Examples of this kinde 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 sicknesse [ [...]] begins upon him, Write a bill of Divorcement to my wife, he saith as good as nothing, because he is not compos sui: And so likewise, a drunken man, when he comes neer the drunkennesse of Lot, &c. He calls this evil spirit [ [...] or] a sicknesse, and by it he means Lunacy or Distractednesse that had its lucida intervalla.

So the Jews speak of a man [...] that is possessed by Cordicus: which they interpret to be a spirit that seizeth on him that drinketh too much wine out of the winepresse. Talm in Gittin. per. 7. Vid. R. Sol. and Nissim ibi. And to spare more, because the story in hand is of a child, take but this example of an evil spirit which they conceived did seize upon children: [...] Shibta, say they, is an evil spirit that seizeth upon children by the neck, even upon the sinews behinde the neck, and drieth them up from their use and strength till it kill him. And the time of it is from the childes being two moneths old, and the danger of it is till the childe be seven years old. Aruch. in [...] Which seemeth to mean no­thing else but Convulsion fits or shrinking of sinews, or some such like thing, a naturall malady.

Now in this childe there were not only these fits of Convulsions or the Falling sickness and the like, but he was really possessed with the devil indeed. So that though the Disci­ples had healed severall persons of maladies, which the Jews in their language and con­ceptions called possessings with evil spirits, and the Evangelists speak their language, yet this is a subject to work upon of a further difficulty by far, the devil being bodily in this childe indeed. 2. Granting [for we dare not deny] that they had cast out devils in­deed before, yet this case carried some extraordinary matter in it above other times. They were then preaching up and down, and their Commission gave them power to cast out devils to confirm their Doctrine, but now they were not in that imployment. They were also now set upon by the Scribes and Pharisees, with a possessed person of an extra­ordinary [Page 42] 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 Iames and Iohn were absent. Therefore if by all these concur­rents of disadvantage, their faith were somewhat shaken, it is to be the lesse wondered at, by how much the more the case was more strange and unusuall to them, and they had not been put to such a triall before.

SECTION LIV. MATTH. Chap. XVII. Ver. 24, 25, 26, 27. CHRIST payeth money miraculously gotten.

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

Christ is demanded the half shekel that every Israelite was bound by the Law annually to pay for the redemption of his life, Exod. 30.13. The word [...] speaks that. Now the proper time of collecting that began a little before the Passeover, as we have obser­ved before out of the Treatise Shekalim. And though it were now almost half a year past the Passeover, yet is this the first time that Iesus had been at his own house in Capernaum, since the time of gathering that money had come in. This hal [...] shekel that every Israelite paid yearly, went to the repair of the Temple, and to the buying of things needfull for the service there; Christ paies 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 paiments and to avoid offence; and withall, his poverty, when he is put to a Miracle for such a little summe 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 severall houses. When Ierusalem was destroyed by the Romanes, [...]. The Iewes were commanded to pay this half shekell yearly to Jupiter Capitolinus, Xiphilin. apud Dion. lib. 66. Ioseph. de Bell. lib. 7. cap. 27.

SECTION LV.

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 Aapernaum 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 Iames and Iohn into the mount apart from the rest, gave occasion to this debate, which he determineth by setting a childe in the middest, &c. They that have held this childe to have been Ignatius in his infancy, who was afterward the Martyr, [as see Nicoph. lib. 2. c. 3. Baron. ad Annum Christi 71. Marg. de la Bign. in Ignat. in Biblioth. Patr. tom. 1.] sure did not well observe his own words, if they be his own, in his Epistle to the Church of Smyrna, [...]. And I do not only know that Christ is come in the flesh, by his being born and being cru­cified, [Page 43] but I saw him in the flesh after his resurrection. For so the Latine renders it, Vidi cum 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 childe 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, Iohn 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 Magicall exorcizing in the Name of Jesus, as divers enemies of the Gospel used afterward, may be gathered by Christs answer, who cals it doing a Mi­racle 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 Iesus we will not question: the ori­ginall of this power to him, we may resolve much into the same principle from whence Caiaphas prophesied, Ioh. 11.51. This he spake, not of himself, but being Highpriest that year he prophecied: There is an emphasis in That year: For now was the fulnesse 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 crums 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 witnesse, and did give so clear evidence that this was the great and signall 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 farre the Reader 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 usuall and ordinary manner of the Jews speech, with whom this very division is very common.

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. Chaiish 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 die 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 Di­scipline.

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 rai­seth 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. Setah. per. 1. and the Sanhedrin by two Scholars of the wife admonished an Israelitish City that fell to Idolatry, before they made warre upon it. Maym. in Avedah Zarah. per. 4.

3. If he will not hear them, tell the Church. They used the open proclaiming of an in­corrigible person in the Synagogue, A woman that is rebellious against her husband, that she may vex him, and saies, Behold I will thus vex him because he did so and so to me: they send to her from the Iudicatory or Bench, and say to her, Know thou that if thou persist in thy rebelliousnesse, though thy Ioynture be a hundred pound, thou hast forfeited it; and after­ward they make Proclamation concerning her in the Synagogues and in the Schooles every day for four Sabbaths together, saying, Such a woman rebels against her husband, &c. May­mony in [...] per. 14. And likewise Ibid. cap. 12. If a man will not provide for his chil­dren, they rebuke him, and shame him, and are urgent with him; and if yet he will not, they [Page 44] proclaim him in the Synagogue saying, Such a one is cruell and will not nourish his children, &c. Here was telling the Church, by open Proclamation.

SECTION LVI. JOHN Chap. VII. from Ver. 2. to Ver. 10. The Feast of Tabernacles.

CHRIST. XXXIII MATTHEW and MARK both relate that when Iesus had ended these sayings, which are contained in the preceding Section, he departed from Galilee, and came into the coasts of Iudea beyond Iordan, 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 passe over almost half a years story in silence, which Luke and Iohn do make up. These bring Iesus out of Galilee beyond Iordan, and presently back to Ierusalem to his passion: but these as we shall see, bring him twice to Ierusalem, 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 Iesus urge him to go up to the feast of Tabernacles, that his Disciples in Iudea might see his works, ver. 3. remember here Ioh. 3.22. & 4.1. His brethren themselves beleeved 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 Iudea 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 toward the Feast of Tabernacles.

THat this journey of Christ toward Ierusalem that Luke speaketh of in this Section, is the same with this in Iohn, namely his going up to the Feast of Tabernacles, is plain by this, that Luke mentioneth two journeys of his to Ierusalem more; namely in Chap. 13.22. which was to the Feast of Dedication, and Chap. 17.11. which was to the Passeover and his Passion.

The words of Luke then, When the time was come that he should be received up, he sted­fastly 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 Ierusalem then he had been; having avoided the place and country, once and again, because the Jews sought to kill him.

The stories of severall 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 this 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 set out from Galilee towards the feast of Tabernacles. Secondly, that it is said Ioh. 7.10. That Iesus 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 reveal­ing 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 preach­ed. The numbers 12, and 70, cannot but recall to minde the twelve Tribes and the se­venty Elders of Israel. These 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 [Page 45] Master before he departs from Ierusalem, Luk. 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. II, to the end of the Chapter. CHRIST, at the Feast of Tabernacles.

THe pregnancy of the order here, speaks it self: In the two preceding Sections, Iesus 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 moneth in which the Feast of Tabernacles was. The great year of the world, the fullnesse 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 Shemittah veiobel. per. 10.] whether ignorantly or wilfully let them look to it. For count from the 7^th year of the rule of Ioshua, when the warres of Canaan ended, and Jubilees be­gan, and you have 1400 years to this present year that we are upon, just eight and twen­ty 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 Iubilee. Com­pare 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 unanswerablenesse to that type, in that very thing.

From this Feast of Tabernacles to the Passeover 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 Passeover.

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 joyfulnesse, expressed by their singing, dancing and the like jocund gestures, for that powring out of water: which by some, in Ierus. 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, Iesus cried, If any thirst, &c. He that beleeveth on me, out of his belly shall flow rivers of water, &c. Upon which words many beleeved 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 Iesus 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 Prophet, as may be gathered from their words ver. 52. but his hour was not yet come.

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

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 Ierusalem 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, Luk. 10.38, 39.

The Section ends with this relation, And he went through the Cities and villages teaching and journeying towards Ierusalem, Luk. 13.22. So that in Chap. 10.17. he is at Ierusalem, having come thither to the Feast of Tabernacles, And in Chap. 13.22. He hath been a­broad and is now travelling up to Ierusalem 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 lightening. Which referreth partly to his death shortly to be, by which Satan was overthrown, and partly [if Heaven mean the Church of the Iews, 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 severall 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 terme Brother, but an Israelite by blood, and none under the terme Neighbour, but those that were come in to their Religion. Aruch in voce [...]. 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 carcasse, or to wear linsey-woolsey for provocation, this is an Heretick. And Epicureans, which are such Israelites as [Page 47] deny the Law and Prophets, it is commanded that a man kill them if he have power in 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 compasse 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 sonne from the top of the house, and then I will bring it thee again. But Heathens betwixt whom and us there is not warre, as also the feeders of small cattell of Israel, and such like, we may not compasse 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 of the world they abhorred Samaritans, as appeareth by Ioh. 4.9 & 8.43. and by exceeding many expressions to that purpose in their own writings: and therefore our Saviour 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 remo [...]e in blood, religion and converse.

Christ is at Bethany, ver. 30. in the house of Mary and Martha. Martha was an usuall womans name in the nation Ioshua the sonne of Gamla married Martha the daughter of Baithus, Iuchas. fol. 57. Abba the sonne of Martha. Id. fol. 72. and Aruch in [...]. 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 acquain­ted with this family, and he will finde no time or occasion so likely, as when the woman-sinner washed his feet, Luk. 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 consider not, what kind of prayers the eminent men among the Jews taught them: Iohn had taught his to pray, after the same manner and use of the nation; and Christ being desired to teach his Disciples as Iohn had taught his, rehearseth this form which he had given before. They that again deny this Prayer is to be used by any but reall Saints, because, as they say, none but such can call God Our father; either know not or consider not, how usuall this compellation was among the nation in their devotions, and Christ speaketh constantly according to the common and most usuall 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 cavill, and our Saviours words about it are the very same: and yet the current of the history evinceth them for two severall stories: for as the Jews alwayes carried the same malicious construction of his miracles, so doth he justly alwayes return them the same answer, 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 severall times and upon two severall 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 needfull 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. Iose­phus his story in Antiq. lib. 18. cap. 5. is farre from it. Siloam was in the middest of the City, Ierus. in Chagigah▪ fol. 76. col. 1. a place of great concourse, where the fall of the Tower slew eigteen men.

SECTION LXI. JOHN Chap. IX, and Chap. X. all the Chapters. A blind man from his birth healed. Christ the good shepherd: The Feast of Dedication.

THat this healing of the blind man was at Ierusalem, appeareth by this, that Christ sends him to the pool of Siloam to wash, ver. 7. which lay upon the western part of the Ci­ty. 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 sinne 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 sinnes. We alledged before, their fancie about Shibta an evil spirit that seized upon children by the neck and shrunk up their sinews: 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 al­so 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 confesse 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 excommu­nication, and for illustration of severall matters in this divine history.

Chap. X. CHRIST from Ezek. 34. and Zech. 11. asserteth himself the great Shepherd, and condemneth the evil shepheards 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 s [...]aves, 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 brotherhood twixt Israel and Iudah, that now there is a difference betwixt a true Israel [...]te and a Jew; and Israelites owning Christ, and they that own him not are no more brethren.

It was at Ierusalem the feast of the Dedication, ver. 22. Vnder 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 affli­ction, until the Lord God of their fathers had pitty on them, and delivered them out of their hand: and the Asmenian 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 Is­rael 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 moneth Cisleu: and they went into the Temple, and found not of pure oyl 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 dayes, until they had beaten their Olives and got pure oyl. And because of this, the wise men that were in that generation, ordained that those eight dayes, beginning from the 25^th of Cisleu, should be dayes of rejoycing and thankesgiving: and they light up candles on them in the even­ing at the doors of their houses, every night of the eight, for the declaring and setting forth of that miracle: and those dayes are called The Dedication, &c. Maym. in Chanuchah. per. 1. See 1 Maccab. 4.59. These eight dayes of Cisleu fell about the middle of our December. And so by this intimation Iohn 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 Iordan, [Page 49] speak the same thing with Matth. 19.1. and Mark. 10.1. and might very properly be set collaterall with those texts, but since it was somewhat long after Christs departure from Ierusalem to his arrivall beyond Iordan, these may be taken in here, and understood, as spoken of his setting forth from Ierusalem, and shewing whither 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. Be­cause 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 journey­ing towards Ierusalem. Then said one to him, &c. 2. Because of that passage in Chap. 17.11. And it came to passe as he went to Ierusalem, he passed thorow the mids of Samaria and Gali­lee, which might seem to be the same journey with that Chap. 13.22. and that all the oc­currences 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 Ierusalem, Ie­rusalem, &c. ver. 31, 34. Now that this was when Christ was no more to come up to Ie­rusalem 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 spo­ken, whilest he was yet at Ierusalem, before he went away thence from that Feast to go beyond Iordan: The word Then therefore wherewith this Section beginneth in our Eng­lish tran [...]lation, doth not enforce the necessary conjunction of the times, for in the Ori­ginall it is not [...] but [...]. 2. Whereas it is said, in Chap. 17.11. That as he went to Ieru­salem, he passed through Samaria and Galilee, it is to be understood of his last journey thither: and the manner of expression doth help to confirm our order, as we shall see there. Herod was now at Ierusalem, as compare ver. 31, & 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 Iesus: And this may be conceived one cause that sets him out of the City, and to go be­yond Iordan, which is recorded in the last verses of the preceding Section, Ioh. 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 Ierusalem, one comes and asks him, Lord, are few to be sa­ved? Luk. 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 Ierusalem, 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 Ierusalem.

Chap. XIV. He healeth the Dropsie on the Sabbath, and pleadeth the lawfullnesse 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 praesat. 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 readinesse 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. Ahrahams 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 thirsts for water, as ver. 24. is also their conception. Talm. Ierus. in Chagigah. fol. 77. col. 4. is relating a story of a good man and a bad man that died: And the good [Page 50] man [...], had no buriall 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 Ierusalem, he passed through Sama­ria and Galilee. This meaneth his last journey thither; but the expression is somewhat strange: Had it been as he went to Ierusalem he passed through Galilee and Samaria, this had set his face towards Ierusalem: but uttered as it is, it seems to set his back upon it: But by this passage the Evangelist helpeth to explain what Iohn and the other Evangelists speak of his journey from Ierusalem beyond Iordan,namely that he went not to Iericho, and so the next way to the next place beyond Iordan, but that he went through Sama­ria up into Galilee, and there crossed over Iordan 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 needfullnesse and efficacy of fervency, constancy and humility in prayer. In the Pharisees prayer ver. 11. we may observe what kinde of faith in God the Judaich faith was. He waited for good from God, but ground­ed this in himself, because of his own righteousnesse. But in the Gospel the righteousnesse of God is revealed, and that from faith to faith. In the Publicans posture in his prayer, two of their Canonicall gestures in prayer are exhibited; standing and looking downward. Maym. in Deah per. 7. [...] A scholer of the wise must look downward when he stands praying. The Pharisees fasting twice a week, may be explained from Ierus. 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 Iordan. Concerning Divorce.

MATTHEW saith, When Iesus had finished these sayings, he departed from Galilee, and came into the coasts of Iudea beyond Iordan. Which sayings that he speaketh of, were finished a long while ago, at Sect. 55. but because he setteth down nothing betwixt that time and this journey over Iordan, therefore he thus joyneth their stories together: The time and actions that he hath omitted, we have seen how Luke and Iohn have sup­plied.

Were there any Coasts of Iudea beyond Iordan? Either the conjunction And is to be un­derstood, He came into the coasts of Iudea and beyond Iordan, as it is understood Psal. 133.3. Acts 7.16, &c. or by Fines Iudaeae trans Iordanem, is meant Fines Iudaeorum, because the Syrians also dwelt in the coasts beyond Iordan.

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 hardnesse of heart might have produced, had there been no mitigation. They brag of that Law of divorce as if favoured them as a peculiar priviledge. Ierus. kiddushen 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 hardnesse 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 weigh­ing, 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.

INFANTS brought to Christ. A rich man departs sorrowfull.

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

Whose children were these that were brought to Christ? Not unbeleevers doubtlesse, but the children of some that professed Christ: Why did they bring them? Not to be healed of any disease doubtlesse, 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 blesse 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. Iames 2.8, 9, 10, &c. The demeanour of men toward the se­cond table is a sure triall how they stand to the first.

It is easier for a Camell to go through the eye of a needle. An expression common in the Nation. Talm. Bava meria 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 Ierus. 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 sicknesse.

AT Sect. 63. Christ goeth beyond Iordan: 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 oynt­ment, and wiped his feet with her hair, are most generally construed as pointing to that story in the next Chapter, Ioh. 12.3. Then took Mary a pound of oyntment of Spikenard very costly, and anointed the feet of Iesus, and wiped his feet with her hair ▪ Which seemeth very improper and unconsonant upon these reasons. 1. To what purpose should Iohn use such an anticipation? It was neither materiall 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: [Page 52] nor was it any other then needlesse 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 [...] 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 Iohn 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 anoin­ting 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 wash­ed and anointed his feet heretofore. The words of Iohn therefore point at an action past, and indeed they point at that story of the woman-sinner washing the feet of Christ with [...]ears, and anointing them with ointment, and wiping them with her hairs, Luke 7. It is true indeed that Iohn 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 memoriall.

SECTION LXVII.

CHRIST foretelleth his suffering.

THe message from Mary and Martha, about their sick brother, inviteth Christ from beyond Iordan into Iudea again. He staies two daies 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 Ierusalem he foretelleth to his Di­sciples 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 de­sire to sit on his right hand and left in his Kingdom. Galatius resolves it thus, Discipuli in errore aliquando fuerunt, credentes Christum illicò 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 Na­tion, and the Disciples with them erred in judging about Messias his Kingdom, Act. 1. but they erred as farre 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 temporall 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 Ri­sing again, they understood in some figurative sense or other; but the Evangelists plain­ly 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 blinde 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 ears in cold water, from which, the phrase was used to signifie death and the bitterest sufferings. The Ierusalem Gomarists do tell us, that the women of Galilee grew barren, by reason of the cold in their purifyings. R. Aba in the [Page 53] name of Tanchum bar R. Chaia saith, In the daies of R. Ioshua ben Levi, they sought to abolish this dipping, because of the women of Galilee which were made barren by reason of the cold. R. Ioshua ben Levi saith, Do ye seek to abolish a thing that fenceth Israel from transgression? &c. Beracoth fol. 6. col. 3.

SECTION LXIX.

Blinde healed.

CHRIST in his journey from beyond Iordan to Bethany for the raising of Lazarùs, passeth through Iericho: and he healeth one blinde man as he entreth into Iericho, 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 Iericho; comprehending it may be, the story of him that was healed on the other side of the Town, and this together in one sto­ry, for briefnesse sake: Or if there were two healed on this side the Town, Mark only mentions one because he rather aimeth at shewing of the manner or kinde 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 Iericho before he met with Zaccheus, &c. Rabban Iochanan ben Zaccai, hath made the name Zaccai or Zacche­us 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 beleeve, ver. 19.

Ver. 11. They thought that the Kingdom of heaven should immediatly 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 obser­ved, 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 [...] mentioned by Talm. Bab. Pesachin 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 heard of Lazarus sicknesse, 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 daies 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 daies after his death he may know him, but after three daies his visage is changed.

Jerus. in Moed Katon fol. 82. col. 2. Three daies the soul flies about the body as if think­ing 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 Iesus and Lazarus both: whereupon Iesus goeth to a City called Ephraim, ver. 54. Talm. Bab. in Menachath fol. 85. fac. 1. Iuchn [...] and Mamr [...] [Iannes and Iambres] said to Moses, Dost thou bring straw to Ephraim? Gloss. [Page 54] Ibi▪ Iuch [...]e and Mamre were the chief Sorcerers of Egypt: they when Moses began to do mi­racles 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, Doest thou bring Sorceries into Egypt that abounds so with Sorceries?

Aru [...]h in [...] Ephraim was a City in the [...]nd of Israel where there was abundance of corn. Where is the chiefest provision for Offering [...] ▪ The chiefest for fine slower are Micmash and Zanoah, and next to them Ephraim in the Vale.

SECTION LXXII.

CHRIST rideth upon an Asse into Ierusalem.

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 Pro­phesie, Zech. 9.9. so he also went up in the equity and answering of that Type, of ta­king up the Paschall 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.

Iohn telleth us that he lay at Bethany the night before this, and yet the other Evange­lists have related it, that when he came to Bethpage and Bethany, he sent two of his Di­sciples for the Asse, &c. The Jews Chorography will here help us out: They tell us

1. [...] Two thousand cubits was the Suburbs of a City. Maym. in Schabh. per. 27.

2. [...] Two thousand cubits were the bounds of a Sabbath, or a Sabbath daies journey. Talm. in Setah. 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 Ierusalem 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 Ie­rusalem, as a part of it, in divers respects.

Talm. Bab. Pesachin fol. 63. fac. 2. He that slayes 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. Iochanan saith, Without the wall of Bethpage. The Glosse there saith, Beth­page was an outer place of Ierusalem. And the same Glosse 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 Mishnah saith thus, The two loaves and the shewbread are allowable in the Temple Court, and they are allowable in Bethpage. Nay the Glosse in Sanhedr. fol. 14. fac. 1. saith, Bethpage was a place which was accounted as Ierusalem for all things. So that the place so called, began from Ierusalem 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 Be­thany. And hence it is that Luke saith that Christ when he ascended into heaven, led forth his Disciples as farre as Bethany, Luke 24.50. which elsewhere he sheweth was the space of a Sabbath daies journey, Acts 1.12. which cannot be understood of the Town Bethany, for that was fifteen furlongs, or very near two Sabbath daies jour­ney from Ierusalem, 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 very 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 Passeover, as the Evangelists have reckoned them, and you will finde 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 Chap. 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 Iohn, 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 that 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 Do­ctors 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 fruitlesse Figtree cursed.

THe order is clear in Mark v.11.12.

Christ after his riding into Ierusalem, having spent all the day there, goeth at even to lodge at Bethany: and in the morning going for Ierusalem again and hungring seeth a figtree, 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 being 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 Passeover time, for so Maymony tels us in Kiadush Hhodesh per. 4. but neither to ripenesse; nor was the figtree any of them. For to those words of our Saviour, Matth. 24.32. When the figtree putteth forth her leaves ye know sum­mer is nigh, lay these of Ierus. 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 moneths in all.

There were severall kinds of figtrees in that Land, as the Jews tell us in the Treatises Demai and Sheviith, where they have speciall occasion to treat of that matter, [besides those figtrees that were in their Orchards and Vineyards.] As 1. [...] which they say were figs of the wildernesse. 2. [...] which were baser figs likewise. 3. [...] figtrees that brought their fruit to ripenesse but once in two years. And 4. [...] which they say, grew in the fields and bare white figs [...] from three years to three years. The Gomarists 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. Ionah 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 ripenesse, so that they hung upon the tree [unless hands or winde hindered] three summers and two winters before their maturity: Now because the strange nature of this tree, diffe­rent from others, 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 hung 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 [...] were two summers in ripening their fruit. So that of such a tree as one of [Page 57] 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 [...] [as there are that would change the reading of the originall, and instead of [...], 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) [...], 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 moneths after Passe­over 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 Passeover. At Even he goeth and lodgeth in Bethany.

In the morning he cometh again to Ierusalem. This was three daies before the Passe­over. 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 to this mountain, Be thou removed and he cast into the sea, and shall not doubt in his heart but beleeve that those things which he saith shall come to passe, he shall have whatsoever he saith. In which words he nei­ther 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 literally Olivets cleaving indeed or removing, but great concussions to the people, and open way made for the enemy. 2. Christ in this expres­sion 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 Ioseph was Sinai, and Rabbah was The remover of mountains. Why so named? The Glosse upon the place resolves us thus, They called Rabh Ioseph Sinai, be­cause he was most expert in deep explications. And they called Rabbah bar Nachmani A re­mover of mountains, because he was most acutely learned, &c. The same Talmud also in Erubhin fol. 29. saith thus, Rabba saith, Behold I am like ben Azzai in the streets of Tibe­rias. The Glosse thereupon saith thus, Ben Azzai taught profoundly in the streets of Tibe­rias, and there was no man in his daies that was a remover of mountains like him. By remo­ving 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.

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 Iohns 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 pri­viledges, and yet the perversness of the Jewish Nation, and their destruction, from Isa. 5. &c. See R. Tanchum. 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.

Tribute to Cesar. The resurrection asserted in the Law. The great Commandment. Christ how Davids sonne. 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 lawfull 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 con­cessions. The Ierusalem Talmud doth personate David and Abigail talking thus. Abigail said, What evil have I done or my children, or my cattell? David saith to her, Because thy husband vilified to Kingdom of David. She saith, Art thou a King then? He saith to her, Did not Samuel anoint me King? She saith to him, [...] 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 lawfull to go over it, &c. How is this to be understood? Of a King whose Coin is current in these Coun­tries, 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 Sadduces, is also ac­knowledged 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 finde that he joyns his Name to Isaac [meaning, he cals himself the God of Isaac] while he was alive, &c. Jerus. in Be­racoth 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 cals him Lord, they are so farre nonplust, that they have not only not what to an­swer, for the present, but this silenceth them from future disputes. Now therefore he fals upon them with their deserved character and doom, and as in Matth. 5. he had pro­nounced 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 in­joyneth all lawfull obedience. Vid. Sanhedr. per. 1. halac. 6.

Their heavy burdens ver. 4. translates their [...] 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 parchments, 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 [Page 59] spirits, Ierus. Beracoth fol. 2. A man hath need to say over his Phylacteries every evening in his house, to fright away evil spirits.

They loved to be called Rabbi Rabbi, ver. 7. R. Ahibah said to Eliezer, Rabbi Rabbi, Jerus. Meed. Ka [...]on 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 [...] 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 sware 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 Talmudish treatises De­mai, whited sepulchers, ver. 27. Shekalim per. 1. halac. 1. In the moneth Adar they whited the sepulchers. And the reason is given by the Gomarists, that people hereby might have the better discovery of them, the better to avoid defilement by them: which well obser­ved, sets on Christs invective against these wretches the more. Gomar. utrius (que) Talm. in loc. & Ierus. in Maasar Sheni. fol. 55.3.

Their decking of Sepulchers in honour of those that lay in them, ver. 29. handled in Ie­rus. 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 wic­kednesse in persecuting those that he did or should send to them. He calleth them Ser­pents 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 doomes all the Prophets to be required of that generation, because they by their transcendent abuse 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, Ierus. in Taanith fol. 69. col. 2. His 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, Luk. 13.34, 35. and the multitude had said, Blessed be he that cometh, &c. when he rode into Ierusalem upon an Asse. But the same words now uttered by him, are of somewhat doubtfull interpretation, whether they mean, their no more seeing of him till the night and time of the Passeover, [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 en­tertain 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 some­thing by way of alms or 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 elswhere in the description of that place] there were severall chests, which the Jews call Shoper [...]th, 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.

And after these MATTH. Chap. XXV. all the Chapter. CHRIST foretelleth the destruction of Ierusalem, the signes and miseries preceding 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. Middeth 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. 13.3. And that text that he had ta­ken in tears but two or three dayes ago, weeping over the City and foretelling the destru­ction of it, Luk. 19.44. he now preacheth upon at large, declaring the misery and fore­shewing 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 stone of the Temple shall not be left upon another? Mark. 13.4. Luk. 21.7. and so it relates plainly to the destruction of the Temple and City. But Mat­thew 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 men­tioned, Matth. 24. may very well typifie the terrours of the last day, but the prime and proper scope of the speech in that 24^th Chapter, is to set forth the destruction of Ierusa­lem, and the rejection and misery of the Jewish nation; as may be observed by these particulers.

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. Especiall consider ver. 34. Verily I say unto you; This generation shall not passe 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. Luk. 11.31, 32. and abundance of other places in the new Testament, the generation then in being.

3. The destruction of Ierusalem, is phrased in Scripture as the destruction of the whole world, Ier. 4.23. Isa. 65.17. and Christs coming to her in judgment, as his coming to the last judgment, Matth. 17.28. Ioh. 21.22. Matth. 19.28. Rev. 1.7, &c.

Therefore those dreadfull things spoken of in ver. 29.30, 31. are but borrowed expres­sions to set forth the terrors of that judgment the more. Ver. 29. The Sun shall be darken­ed, &c. shews the decay of all glory, excellency and prosperity in that nation, and the coming in of all sadnesse, misery and confusion: as Isa. 13.10. Ioel 2.10. Ver. 30. Then shall they see the sign of the Sonne of man, &c. Not any visible appearance of Christ, or of the crosse in the clouds [as some have imagined,] but whereas the Jews would not own Christ before for the Sonne of man, or for the Messias, then by the vengeance that he should execute upon them, they and all the world should see an evident signe, 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 dayes of it, as is abundantly evident both in the new Testament, and in Iosephus: And those warres and rumours of warres, and nation rising against nation, &c. ver. 6, 7. were accomplished not only in the horrid civil warres among the Jews, but also in the great concussions in the Romane Em­pire, in the warres betwixt Otho and Vitellius, and betwixt Vitellius and Vespasian, [of which the Romane 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 Capitoll.

SECTION LXXX.

And after these portions read JOHN Chap. XIII. from the beginning to Ver. 27. CHRISTS head annointed at a supper at Bethany two nights before the Passeover: 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 needlesse and groundlesse 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 Ioh. 12. which was six dayes before the Passeover. And the other is, that holdeth, that this supper in Ioh. 13. was the supper on the Passeover 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 Ioh. 12. and the supper in Matth. 26. and Mark 14. were not one and the same supper, but two suppers at some dayes distance. Secondly, That the supper in Ioh. 13. was not on the Passeover night, but before the Passe­over night. And thirdly, That the supper in Ioh. 13. was the same supper with that in Matth. 26.6. and Mark. 14.3. two dayes before the Passeover.

First, That the supper in Ioh. 12. and the supper in Matth. 26. and Mark 14. were two different suppers [to which something hath been said before,] appears by these observa­tions. 1. The supper in Ioh. 12. was in the house of Lazarus [unlesse we will unwarran­tably strain the construction of the story,] but the supper in Matth. 26. and Mar. 14. was in the house of Simon the Leper. 2. At the supper in Ioh. 12. Christs feet were annointed, but his head was annointed at the supper in Matth. 26. and Mark 14.3. The supper in Ion. 12. was six dayes before the Passeover, but the supper in Matth. 26. and Mark 14. was but two dayes before: For observe Mark 14.1. After two dayes was the feast of the Passeover: and then ver. 3. And Iesus being at Bethany, &c. Here they that hold the opinion that we are confuting, will not acknowledge the order of the Evangelists direct, but say there is a dislocation, so that though two dayes be mentioned before, yet the story following was six dayes before the Passeover. But the method of Matthew and Mark hath been so direct hither through the story of Christs actions, since his last coming to Ierusalem, that no reason possible can be given why they should invert the order here. They had punctually mentioned his actions, five, four, three dayes before the Passeover, and now they come to speak of two dayes before, and under that account bring in this supper, and what sense or reason can there be to surmise that it was six dayes before? They had shewed you Christ five dayes before the Passeover, at Bethany, Joh. 12.1, 12. Mark 11.1, 11. And four dayes before the Passeover, at Bethany, Mark 11.12, 15, 19, 20. And three dayes before the Passeover, at Bethany, Mark 11.20, 27. & 13.3. And then they come and speak of two dayes before the Passeover, and they speak also of Christs being at Bethany, and yet would the opinion under confutation apply the reckoning of the two dayes 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 think to be cleered is, that the supper in Ioh. 13. was not on the Passeover night but before: which may be evidenced by these arguments instead of more. 1. Be­cause Iohn saith expresly ver. 1. that it was [...], before the festivall of the Passeover, for so the word [...] constantly signifies, not the meal of the Paschal, as some would construe it here, but the whole festivall. 2. The Disciples when Iesus said to Iudas, What thou doest, do quickly, thought 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 Iudas [which was at the sup­per, Ioh. 13.] was before the Passeover day came: for observe his order, Luk. 22.3. Then entred Satan into Iudas, 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 Ioh. 13. at which Satan entred into Iudas [whereupon he [Page 62] went and compacted for his Masters betraying] was not on the Passeover night, but some space before the Passeover day came. There is indeed a passage in Ioh. 13.38. which may seem to bring that supper to the Passeover 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, Ioh. 13.38. & 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 Ioh. 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 deniall 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 to be understood that Christ used 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 Ioh. 13. which was two dayes before the Passeover, 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 Passeover supper, 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 Ioh. 13. was not on the Passeover night, but before; a third thing is to shew, that it was two dayes before the Passeover, 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 Iudas 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 Iudas went to the chief Prists, &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 Ioh. 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 dayes before the Passeover Christ suppeth and lodgeth in Bethany: five dayes before the Passeover he rideth in triumph to Ierusa­lem, and at even cometh and lodgeth in Bethany again, four dayes before the Passeover he goeth to Ierusalem again, and at night cometh to Bethany again to lodge. The third day before the Passeover 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 dayes to the Passeover: As he sits at supper, Mary the sister of Lazarus, called also Mary Magdalen, annoints 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 Iudas the sop.

SECTION LXXXI.

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

THe continuation of the story in Iohn cleareth the connexion. He dipped the sop and gave it to Iudas, And after the sop Satan entred into him. This was at a supper in Be­thany two dayes before the Passeover, as hath been shewed: From thence, though it were night, Iudas trudgeth to Ierusalem, acted intirely by Satan, and agreeth with the Sanhe­drin 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 Iudas 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 male or female, is thirty Selas of good silver; be he a servant worth a hundred pound, or be he a servant but worth a penny. 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 Iudas 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 gi­veth 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 Iudas his going forth upon the devils entring into him with the sop] these two things are observable. 1. That the last words of the 14^th Chapter are, Arise, let us go hence, by which it is plain, that the speech contained in this present Section, and the speech in Ioh. 15, & 16, and 17. were spoken at two severall times and in two severall places. That, at the Passeover supper, for Iohn 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. ver. 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 Iudas his going out: and the Section contains the summe of Christs discourse with his Disciples, while he staid there, which was the night that Iudas 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 removall from Bethany to Ierusalem on the Passeover day. Iudas either that night that he had received the sop, or the next day, layeth the plot with the high-Priests for the delivering 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 Passeover day, Christ sendeth Peter and Iohn from thence to prepare the Passeover for him, and when he saw time, he calls, Arise, let us go hence, and so he setteth for Ierusalem with the rest of the Disciples and Iudas in the company.

SECTION LXXXIII.

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

PETER and Iohn who were sent to prepare the Passeover, 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 Paschall for thirteen persons. For no Lamb could be eaten for a Paschall, whose blood was not first sprinkled at the Altar, and that [...] in the name of a Paschall, and [...] 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 cer­tain number.] Which shews [had not the Evangelists done it otherwise] that Christ ate his Passeover on the same day that the Jews did theirs [which some, upon misunder­standing of Ioh. 18.28. have denied] nay that it was not possible otherwise, for how im­possible was it to get the Priests to kill a Paschall 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 usuall and requisite for that meal.

At Even Iesus cometh and sitteth down with the twelve: and as he ate, he gave inti­mation 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 Ioh. 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 Ioh. 13. Christ giveth only a private signification of the Traitour by a token given secretly to Iohn, but here he points him out openly. 2. There [Page 64] 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 rela­tion is to be looked after, and then may we better state the time. The intent in the for­mer, is to shew Iudas at the Table, and at the Table all the time both of the Paschall 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 sit­ting down and beginning to eat: And Luke makes the story full, and shews that he was at the Table all the time, both at Passeover and Sacrament, and the words of Christ up­on the delivering of the Cup, But behold the hand of him that betrays me, &c. cannot pos­sibly 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 n [...]w 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 Passeover 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 Paschall Lamb after its rite, and after it, he ordaineth the Lords Supper: Bread to be his Body henceforward, in the same sense that the Paschall 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 tels 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 Chap. XXII. from Ver. 24. to Ver. 39. A contest among the Disciples about priority.

LUKE himself is a clear warrant for 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 quarrell: To which their Master giveth closely this twofold an­swer, 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 businesse 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 Iesus 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 Passeover Suppers they used large discourses seasonable and agreeable 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 needfull for the Disciples present condition, were agreeable to the great occasion now at hand, and most beneficiall for the Church in time to come.

SECTION LXXXVI.

CHRISTS Apprehension, Arraignment, Death and Buriall.

THere is no difficulty in the connexion of the beginning of this Section to the prece­ding, 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 Iohn maketh his speech and prayer to be last, and speaketh not of his singing of 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 Passeover and ordain the Sacrament at the end of it, and therefore they properly speak of his singing an hymn, for that was ever an unseparable piece of service at the Passeover Supper, and constantly used at the con­clusion of that meal: But Iohn had made no mention of the Passeover Supper or Sacra­ment at all, and therefore it was not only not needfull, but also not proper, that he should mention the singing of any hymn at all: But he relateth the last speech and pray­er 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 materiall to the or­der of the story. I suppose the speech was later. The hymn that they sung was Psal. 115. & 116. & 117. & 118. which was the later part of the great Hallel as they called it, which was constantly sung at the Passeover and their other great Solemnities, and with this later part was this Solemnity concluded.

SECTION LXXXVII.

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 heedfulnesse, 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 Ioshua: as Kimchi saith, it is the acknowledgement of the Jews: on Iosh. 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 Shabbah per. 9. do dispute about the three daies that Israel separated from their wives before the giving of the Law, Exod. 19.15. and among other things they have these passages: R. Akibah made the day a [...] and the night a [...] And so did R. Ismael. But this is a tradition, R. Eliezer ben Azariah saith, [...] A day and a night make a [...], and a part of a [...] is accounted as the whole. Observe these last words to the purpose that we are upon: Three naturall daies by this rule were three [...], and any part of any of these, was ac­counted as the whole of it.

The Evangelists seem to differ somewhat in the mention of the time of the womens coming to the sepulcher. Iohn saith Mary Magdalen came while it was yet dark. Mat­thew, when it began to dawn: whereas Mark saith, she and the other women came thither at Sunrising: All which together speak the story to the full to this tenour. That at the dawning, and while it was yet dark, the women as soon as they could see [at the least Mary Magdalen] set out to go to the Sepulchre: and that was at the very instant of Christs rising, when there was a great earthquake and an Angel came and rolled away the stone. Mary Magdalen came from Bethany, from her brother Lazarus his house [if she came from her own home] and the other women were at their severall 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 Sepulchre 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 finde that done already [and the watch was fled] and the Angel that had rolled it away sitting on it on the right hand of the entring in, and when they were entred in they saw another Angel, which both told them of his being risen. And thus Matthew and Mark that men­tion but one Angel, are to be reconciled to Luke who speaketh of two.

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

Peter and Iohn runne to the Sepulchre, and Mary Magdalen follows them: They see the body gone and the clothes lying there [and Iohn proves the first that beleeves his re­surrection] 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 behinde her she seeth Iesus, 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 mention­eth but one journey of the women to the grave and back, and saith that as they came back Iesus met them. Whereas Mary had two journeys, and it was she alone that met [Page 74] 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 Ierusalem. Iosephus placeth it at the very same di­stance De Bello lib. 7. cap. 27. calling it there Ammaus, and relating how Vespasian after the destruction of Ierusalem, gave it for the habitation of some of the Roman souldiery left there. But in Antiq. lib. 17. cap. 12. he cals 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 Ierusalem. 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 conjectured from the nearnesse of the sound, and from their being written in Hebrew with the same letters, [...] but it is made plain in Ioh. 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 Iames and Ioses, &c. Mat. 27.56. Mar. 15.40.

SECTION LXXXIX.

His third appearing: viz. to the eleven.

THe connexion is plain in Iohn and Luke: for the former saith, The same day at even­ing 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 Judaich phrase [...]; and so they reckon the daies forward [...] The second day of the week. [...] The third day of the week, &c. They that are now so very punctuall to have the daies so named and no otherwise, mistake that for a phrase purely Evangelicall, which indeed is a phrase purely Judaicall.

As they sat at Supper Iesus 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 sinnes ye remit, &c. This was to interest them in a power and priviledge peculiar and distinct from any they had recei­ved 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 corporall 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 seven night, or the first day of the week again: a second establishment of that day for the Christian Sabbath. Thomas upon seeing, beleeves, but blessed are they that have not seen yet have beleeved. 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 all 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 them­selves, 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 miracu­lous 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 marvailous draught of 153 great fishes [so many thou­sands 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 Iohn, 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 number 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 Thomas was not present, and another time when he was.

After dinner he putteth Peter to a threefold confession, answerable to his threefold deniall, and foretelleth his Martyrdom, but telleth that Iohn 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 Iohn should live to see them receive their deserts.

SECTION XCII.

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 neer Caper­naum 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 Ierusalem, 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 ap­pointment so oft, before and after his Resurrection: and we cannot so properly under­stand [Page 76] 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. [...] [See Colos. 1.23.]. [...] is the Jews or­dinary language, that is, to all men. [...] Solomon in his Pro­verbs makes known Theory and Practice to the creatures, Kafvenaki in Prov. 1. [...] He causeth the holy Ghost to dwell upon the creatures, Mid [...]. Til. in Psal. 135. Nimrod made Idols [...] and caused the creatures to erre, Tanch. fol. 8.4. The Lord requires that [...] 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 Iebam. per. 4. &c. And so that proselyte Sacrament [as I may so call i [...] ▪] must be carried and continued among all Na­tions, as a badge of homage and subjection to Christ to whom all power is given in hea­ven and earth; and of the profession of the true God, The Father, Sonne 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 sove­raignty, and this distinctive mark against Heathenism 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 [...] 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 God­head 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, Sonne and holy Ghost, whereas among the Jews it was only in the Name of Iesus, Act. 2.38. namely for this reason, that as by that among the Jews, Iesus was to be professed for the true Messias against all other, so by this among the Gentiles who had worshipped false Gods, The Fa­ther, Sonne 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 beleeve: [not to all, but to some for the confirmation of the Doctrine:] and chargeth the Disciples to return to Ierusalem and there to stay till he should pour down the holy Ghost upon them, [Page 77] to inable them for this Ministry among all Nations, to which he had designed them. Mark and Luke do briefly adde the story of his ascension, because they will dispatch his whole story, but that is related more amply, Act. 1.