their fathers life-time and I see not why they may not go in the first place with any that deserved reproof and on whom it lighted under the name of the Kings Children 2 CHRON. XXXV from vers 20. to end 2 KING XXIII vers 29. 30. World 3398 Division 369 Iosiah 31 JOSIAH slain by Pharaoh Necho yet dies in peace 2 Kings 22. 20. because in Gods favour The King of Assyria had conquered Carchemish a great while ago Esay 10. 9. And Necho or his Predecessors had recovered it and he went now to strengthen the Garrison there or to recover it and passing some part of Josiahs Country with an Army Josiah takes a quarrel at him though it may be he was in league with him and is slain at Megiddo This Zech. 12. 10. alluded to The mourning of Hadadrimmon and in the valley of Megiddo there is an Ellypsis of the conjunction Vaâ— 2 CHRON. XXXVI vers 1 2 3 4. 2 KING XXIII vers 31 32 33 34 35. JEHOAHAZ is made King by the people of the Land as one best beloved by them for he was two years younger then Jehoiakim Compare 2 King 23. vers 31. 36. He is called Shallum 1 Chron. 3. 15. Jer. 22. 11. He reigned but three months and is deposed by Pharaoh Necho His three months reign is to be reckoned in the last year of Josiah as Jeremy maketh the account plain Jer. 25. 3. And therefore I must here retract and I retract it with wonder how it ever was so mistaken what is said in Prolegon to harmony of Evang That some years of trouble passed between the death of Josiah and the reign of Jehoiakim 2 KING XXIII vers 36 37. 2 CHRON. XXXVI Vers. 4 5. World 3399 Division 370 Iehoiaikim 1 JEHOIAKIM reigneth eleven years set up by Pharaoh Necho Division 371 Iehoiaikim 2 and named Jehoiakim by him instead of Eliakim In which change of name Pharaoh shewed rather his power then any thing else unless he would not indure the word Jehovah in Jehoiakims name for Jehoiakim and Eliakim is but one and the same in signification JEHOIAKIM doth wickedly like as his wicked predecessors had done And his eyes and his heart are not but for covetousness and for to shed innocent blood and for oppression and for violence to do it Jer. 22. 17. Amongst other of his wickednesses this was not the least committed in the beginning of his raign that he slew Urijah the Prophet Read here Jer. 26. ver 20 21 22 23. JEREMY XIII XIV XV XVI XVII XVIII XIX XX XXII to ver 24. IT was observed before that Chapter 11. was most properly to be referred to Josiahs times as pointing to the Covenant that he caused the people to enter into and that the twelfth Chapter joyned to it viz. vers 5 6. of Chap. 12. to vers 21 22 23. of Chap. 11. And so with the end of the twelfth Chapter are ended the Prophesies of Jeremy of Josiahs time And it was also observed before that ver 18. of Chap. 13. pointed at the time of Jehoiakim and so doth also the 18. vers of Chap. 22. And therefore since we have no date nor direction for any of the Chapters between to fix them to any other time we may very well take in all these Chapters of Jeremy from the beginning of the thirteenth to the 24 verse of the two and twentieth in the beginning of the reign of Jehoiakim The one and twentieth Chapter only is to be set out for it is plainly dated by the time of Zedekiah Now the reason of setting this Chapter so forward as among those that were in the beginning of Jehoiakims time whereas it was in Zedekiahs which was many years after may be conjectured to be because of the correspondency of something in the twentieth Chapter and it In the twentieth a Pashur in the time of Jehoiakim sets Jeremy in the stocks for foretelling destruction to Jerusalem by the Babylonian And in the one and twentieth a Pashur in the time of Zedekiah seeks to Jeremy for remedy against the Babylonian who had made good Jeremies Prophesie so far as that he had besieged Jerusalem This was a thing remarkable that one Pashur should thus oppose Jeremies prophesying and another Pashur should thus assert it And for the better marking of this the two Chapters that contain the two stories are laid together The two and twentieth to ver 24. doth shew that it was delivered in Jehoiakims time when Shallum or Jehoahaz was not long before captivated It biddeth Weep not for the dead Josiah but weep sorely for Shallum that was gone for he should return no more vers 10. See 2 Kings 23. 34. JEREMY XXVI all and XXVII to vers 12. THE beginning of these two Chapters bear the date of the beginning of the reign of Jehoiakim which in this Prophets language is not precisely the first year of his reign the first second or third year singly he nameth not but it is taken in a larger sence and construction as there is an evidence from the like expression used concerning another King and expounded Chap. 27. 1. In the beginning of the reign of Zedekiah in the fourth year Here Zedekiah is in the fourth year of his reign and yet it is called The beginning of his reign and the reason of the Phrase is because of the double condition and change that either of these Kings underwent in the time of their reign Jehoiakim for above two years reigned by the deputation of Pharaoh Necho but the rest of his time by the deputation of Nebuchad-nezzar and Zedekiah for four years at the least reigned under the subjection of the King of Babel Jer. 51. 59. but the rest of his time he reigned as rebelling and casting off the yoke of the Babylonian 2 King 24. 20. therefore the time of either of these Kings before this change and alteration befel them is called The beginning of their reign Now as for the order and method of these two Chapters under hand let us a little look back to the portion where we left before and that was at the three and twentieth verse of the two and twentieth Chapter for from thence to this 26 Chapter all that comes between is dislocated and laid there by anticipation The four and twentieth verse of Chapter twenty two beareth the date of the raign of Jehoiachin or Coniah which was not till Jehoiakim had reigned eleven years whereas divers Prophesies which were uttered in those eleven years of Jehoiakim are set after as Chap. 25. 26. 27. and very many more Now the reason of this method is this that the threatnings against the father Jehoiakim and the son Jehoiachin might be laid together and the rather because the time of Jehoachins reign was but very short namely three months and therefore the prediction of his captivity is fitly joyned to the prediction of his fathers since his reign is reputed as nothing Chap. 36. 30. And when the Text is fallen upon
her husbands promotion may not unfitly be yoaked the mother of Sex Papinius that made her own lust her sons overthrow Whether this were the Papinius that was the last years Consul or his son or some other of the same name and family it is no great matter worth inquiring but whosoever he was infortunate he was in his mother for she caused his end as she had given him his beginning She being lately divorced from her husband betook herself unto her son whom with flattery and loosness she brought to perpetrate such a thing that he could find no remedy for it when it was done but his own death The consequent argueth that the fault was incest for when he had cast himself from an high place and so ended his life his mother being accused for the occasion was banished the City for ten years till the danger of the slipperiness of her other sons youth was past and over PART II. The JEWISH Story §. 1. Preparations of war against Aretas THE terrible and bitter message of the Emperor to Vitellius against King Aretas must be obeyed though more of necessity than of any zeal of Vitellius in Herods quarrel He therefore raising what forces he accounted fitting for his own safety in the Emperors favour and for his safety with the enemy marcheth toward the seat of the war intending to lead his Army through Judea But he was diverted from this intention by the humble supplication of the Jews to the contrary who took on how contrary it was to their ancient Laws and customs to have any Images and pictures brought into their Country whereof there was great store in the Romans Arms and Banners The gentleness of the General was easily overtreated and commanding his Army another way he himself with Herod and his friends went up to Jerusalem where he offered sacrifice and removed Jonathan from the High-priesthood and placed Theophilus his brother in his stead This was saith Josephus at a feast of the Jews but he named not which and Vitellius having stayed there three days on the fourth receiveth letters concerning Tiberius his death I leave it to be weighed by the Reader whether this festival were the Passover or Pentecost For on the one hand since Tiberius died about the middle of March as the Roman Historians do generally agree it is scarce possible that the Governor of Syria and the Nations of the East should be unacquainted with it till Pentecost which was eight or nine weeks after For all the Empire must as soon as possible be sworn unto the new Prince as Vitellius upon the tidings did swear Judea and so long a time might have bred some unconvenience And yet on the contrary it is very strange that the intelligence of his death should be so quick as to get from Rome to Jerusalem between the middle of March and the middle of the Passover week Vitellius upon the tidings recalleth his Army again and disposeth and billeteth them in the several places where they had wintered for he knew not whether Caius would be of the same mind with Tiberius about the matter of Aretas and Herod you may guess how this news was brooked by the Arabian King and yet was it no other than what he looked for if he believed what he himself spake For hearing of the preparations of Vitellius against him and consulting with Wizards and Augury This Army saith he shall not come into Arabia for some of the Commanders shall die Either he that commandeth the war or he that undertaketh it or he for whom it is undertaken meaning either Tiberius Vitellius or Herod §. 2. An Omen to Agrippa in chains Such another wizardly presage of the Emperors death had Agrippa at Rome as Josephus also relateth who relateth the former For as he stood bound before the Palace leaning dejectedly upon a tree among many others that were prisoners with him an Owl came and sate in that tree to which he leaned which a Germane seeing being one of those that stood there bound he asked who he was that was in the purple and leaned there and understanding who he was he told him of his inlargement promotion to honour and prosperity and that when he should see that bird again he should die within five days after And thus will the credulity of superstition have the very birds to foretel Tiberius his end from the Phenix to the Owl The Roman Story again §. 1. Tiberius near his end TWice only did Tiberius proffer to return to the City after his departure from it but returned never The later time was not very long before his end For being come within the sight of the City upon the Appian rode this prodigy as he took it affrighted him back He had a tame Serpent which coming to feed as he used to do with his own hand he found him eaten up by Pismires upon which ominous accident being advised not to trust himself among the multitude he suddenly retired back to Campany and at Astura he fell sick From thence he removed to Circeii and thence to Misenum carrying out his infirmity so well that he abated not a whit of his former sports banquets and voluptuousness whether for dissimulation or for habitual intemperance or upon Thrasyllus his prediction let who will determine He used to mock at Physick and to scoff at those that being thirty years of age yet would ask other mens counsel what was good or hurtful for their own bodies §. 2. His choise of a successor But weakness at the last gave him warning of his end and put him in mind to think of his successor and when he did so perplexity met with such a thought For whom should he choose The son of Drusus was too young the son of Germanicus was too well beloved and Claudius was too soft should he choose the first or the last it might help to disgrace his judgment should he choose the middle he might chance to disgrace his own memory among the people and for him to look elsewhere was to disgrace the family of the Caesars Thus did he pretend a great deal of care and seriousness for the good of the Commonwealth whereas his main aim and respect was at his own credit and families honour Well something he must pretend to give countenance and credit to his care of the common good In fine his great deliberation concluded in this easie issue namely in a prayer to the Gods to design his successor and in an auspicium of his own hatching that he should be his successor that should come first in to him upon the next morning which proved to be Caius It shewed no great reality nor earnestness for the common good in him at all when so small a thing as this must sway his judgment and such a trifle be the casting voice in a matter of so great a moment His affection was more to young Tiberius his nephew but his policy reflected more upon Caius he had rather Tiberius
destroyeth Senacheribs Army yet should Judah at last be also cast off and become Lo-ammi and then the Gentiles should be called in in Israels and Judahs stead And thus having laid the generals of his Prophesie down in the first Chapter he goeth on in the second to particularize upon those heads and to shew the reason and manner of the Jews rejection and the manner and happiness of the Gentiles calling And thus the time of these two first Chapters is reasonably apparent 3. His third and fourth Chapters may be supposed to have been delivered by him at the same time because in Chap. 4. 3. he speaketh of the Plagues of Locusts and that Amos and Joel had spoken of fore-telling them also as they had done In the third Chapter under the parable of another marriage with an adulterous wife he fore-telleth the iniquity of the people after their return out of Babel into their own Land and also their state in their present rejection when they neither follow Idols nor God when neither as a wife they adhere to God nor yet to any other god as to another husband The fourth Chapter taketh the people up as they were in their present posture in the Prophets time and sheweth their wickedness and what Judgments the Lord had in store for them and according to this tenor he goeth on through the rest of his Book 5. The rest of the Book may be supposed coincident some of it with the times of Ahaz and some of it with the former times of Ezekiel even to the captiving of the ten Tribes as shall be observed when we come there The Prophesie of JOEL all IN these latter days of Jeroboam the second and much about the times of Amos his first prophecying among Israel did Joel also appear and begin to prophecy among Judah Some of the Hebrew Doctors have conceived him to have lived in the time of Elisha and that these threatnings of his of famine were accomplished in the seven years famine in that time 2 King 8. 1. others have supposed him to have lived and prophesied in the times of Manasseth King of Judah casting his time as much too forward as the other was too backward but his Subject matter will declare his time for seeing he speaketh of the same Plague of Locusts and of drought and fire that Amos doth it is an argument sufficient to conclude that Amos and he appeared about the same time He sadly bemoaneth and describeth in his two first Chapters the miserable famine and grievous condition that the people were brought into through the Plagues of Locusts and Drought and painteth out the Catterpillars and Cankerworms and Locusts which he calleth the Northern Army as if they were an Army of men indeed They came in at the North part of the Land from towards Syria and Hamath and kept as it were in a body and devoured all before them as they went along to the South part and there as they were facing about to go off below the point of the dead Sea the barrenness of that part affamished them who had affamished the whole Country The Prophet yet concludes afterwards with comfortable promises of Rain after the Drought and flourishing Trees and times after these Locusts And upon that discourse of the restitution of temporal blessings he riseth to speak of spiritual blessings in the days of Christ in the gift of Tongues and in the wonders that should attend Christs death and that should go before the destruction of Jerusalem and concludes in the third Chapter with threatnings against the enemies of Jerusalem and particularly foretelleth the destruction of the Army of Senacharib against which the Lord caused his mighty ones to come down vers 11. namely his Angels and destroyed them in the valley of Jehoshaphat before Jerusalem This Hosea also had particularly pointed at Hos. 1. 7. The Book of AMOS all THIS Prophesie is so clearly dated that there needeth not to use many words to shew in what time to lay it It was uttered in the days of Jeroboam and in the days of Uzziah that they lived together and of this Prophets prophesying in any Kings reign further there is no mention Almost at the end of his Book he telleth us that Jeroboam was then alive and Amaziah the Priest of Bethel would have stirred him up against Amos as against a Traytor Chap. 7. 10. c. so that this Book is to be taken in in the latter times of Jeroboam and the proper order of it falleth between the seven and twenty and eight and twenty verses of 2 King 14. And in the same place also come in the Books of Hosea and Joel And so we may observe the dealing of the Lord with Israel the plainer For whereas they had been brought very low by their enemies and their miseries were become exceeding great the Lord yet would not destroy them but would try them with one kindness more and so he gives them great ease and deliverance by Jeroboam But when both Jeroboam and they continued still in the Idolatry of the old Jeroboam and in the wickedness of their own ways the Lord sendeth these Prophets amongst them to foretel their final destruction and overthrow Amos neither a Prophet nor a Prophets son by education Chap. 7. 14. that is neither Tutor nor Scholler in the Schools of the Prophets but a Shepherd of Tekoa and of a rude breeding yet like the Galilean fishers becomes a glorious Scholler in the School of the Lord and a glorious Teacher in the Congregation of Israel He began to prophesie two years before the Earthquake and told of it before it came that the Lord would smite the Winter house with the Summer house Chap. 3. 15. and the Lintel of the door of the Idolatrous Temple should be smitten and the posts shake Chap. 9. 1. and so there should be a rent and breach in the Idoll Temple at Bethel when the Lord now came to visit them as there was at the Temple in Jerusalem at the death of Christ. It is very generally held by the Jews that this Earthquake was at that very time when Uzziah was struck Leprous but that that cannot be we shall observe when we come forward to the year of his death Amos prophesieth against six Nations besides Israel and Judah and concludeth them all under an irreversible decree of destruction for so should that clause be rendred which in every one of the threatnings breedeth so much difficulty of translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not revoke it For the sense lieth thus The Lord will roar from Zion and utter his voice from Jerusalem And thus saith the Lord For three transgressions of Damascus and for four I will not revoke it That is I will not revoke that voyce but Damascus shall be destroyed and so of the rest For the masculine affixe in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot possibly be referred to any thing that went before but only to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His
any want of power but it relateth to his will and to the rule by which he went in doing his works such another phrase see Gen 19. 22. When it is said by the same Evangelist He marveled at their unbelief it meaneth not that he marvelled because they had not saving faith but he marvelled because they believed no more then they did SECTION XLIV MATTH Chap. IX Ver. 35 36 37 38. Another perambulation of Galilee MATTHEW himself joyns this portion to the stories in Sect. 42. and the last words of Mark in the Section preceding he went round about the villages teaching are concurrent with the first words in this and so do assert the connexion CHRIST at his former rejection at Nazaret begins to go abroad preaching through their Synagogues as in Sect. 18. and so he doth now and so great multitudes resort unto him that he now resolveth upon sending forth his Disciples to preach abroad also SECTION XLV MATTH Chap. X. all the Chap. And V. 1. of Chap. IX MARK Chap. VI. V. 7 8 9 10 11. LUKE Chap. IX Ver. 1 2 3 4 5 6. The twelve Apostles sent out to preach THe order in Matthew and Mark shews and clears it self The twelve had been ordained for Apostles a great while since and all that while had been with Christ as probationers to see his works and to learn his Doctrine and since their pointing out to be Apostles it is observable how much Christ hath applied himself to Doctrine that they might learn the Gospel of the Kingdom and be stored with what to preach when he should send them forth Hitherto they had been learners and as for the gifts of the Spirit they as yet differed nothing from the rest that followed him but now he gives them power of healing and casting out devils and now is the power of miracles restored So that they cured diseases by the Spirit but they 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 carefulness And 2. He hereby intimates that they should find such good entertainment in their Ministry that they should find safety and maintenance wheresoever they came Therefore when in Luke 22. 6. Now take purse and scrip c. he thereby would not signifie that his care of them was any whit abated of what it was now but that they should meet with worse times and worse entertainment then they had had now Whereas in Matthew and Luke they are forbidden to take staves in Mark it is said they should take nothing for their journey save a staffe only not staves for weapons or for their defence but a staff for their resting on for their ease in the journey as Gen. 32. 10. They are confined to preach to Israel only though many Gentiles dwelt 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 MARK Chap. VI. from Ver. 14. to Ver. 30. MATTH Chap. XIV from the beginning to Ver. 13. LUKE Chap. IX Ver. 7 8 9. JOHN beheaded his Disciples come into Christ. MARY and Luke do justifie the order for both of them have laid this story next to the story of Christs sending forth his Disciples Matthew when he saith At that time he useth the word in its latitude as it is often used in Scripture not precisely or determinately for the very day or season when a thing wasdone but in the current of time then in being And yet in this expression he seemeth also to have respect to the 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 slighted and undervalued and they were offended in him yet Herod was amazed at the wonders that he heard of him Here are two times regardable in this Section namely the time of John Baptists death and the time of Herods hearing of the fame of Jesus and the juncture of the stories is very close As the Disciples were preaching up and down according to Christs mission Herod beheaded the Baptist and by their preaching in the name of Jesus the fame of Jesus cometh to Herods hearing and the Disciples again hearing of the murder of John get in to their master So that the story of Johns death is related here in the proper place and time when it did occur And from one passage in John the Evangelist in the next following Section there is the ground of a fair conjecture of the time of his beheading For we shall see in the beginning of the next Section that all the four do speak of Christ departing privately into a desert place Matthew particularly gives the reason namely because he had newly heard by Johns Disciples of the death of their master Now John the Evangelist in giving that story of Christs retiring hath inserted this passage And the Jews Passover was nigh whereby we may conclude that the Baptists death was a little before the time of the Passover And from hence we may take up the whole space of his Ministry and imprisonment He began to Preach and Baptize in the year of Christ 29 at the spring of that year or about Easter Half a year after Jesus is baptized by him about the Feast of Tabernacles Till after the Feast of Tabernacles come twelve month viz. in the Year of Christ 30 he is still abroad baptizing in Bethabara and Aenon About October in that Year he is imprisoned and so lieth in restraint till almost Easter twelve month which was in the Year of Christ 32. And so his story is of three years space the better half of which he preached at liberty and the other half he lay in prison Herod upon the hearing of the fame of Jesus is struck with horror of conscience upon thought of the murder of John and if the leaven of Herod was Sadduceism his horrour makes him deny his Sadducaical principles and to think that John was Risen from the dead SECTION XLVII MATTH Chap. XIV from Ver. 13. to the end of the Chapter JOHN Chap. VI. from beginning of Chap. to V. 22. MARK Chap. VI. from V. 30. to the end of the Chap. LUKE IX from V. 10. to Ver. 18. Five thousand fed miraculously Christ walketh on the Sea ALL the
miracle of his birth his adoration by the Wisemen his wisdom at 12 years old the voice from heaven and his saftety among wild beasts at this time shew that impossible But concluding the thing it self to be so he argueth from it to perswade Christ to act as the Son of God and to do things miraculously And the If in his speech is not so much of doubting as of assurance as the If in those words of Lamech If Cain shall be avenged seventy fold and he forceth it as the consequence upon a thing undoubted Seeing thou art the Son of God as the voice from heaven did proclaim thee it is very agreable to thy so being that thou shouldst exert thy divine power and command these stones into bread for the satisfying thy hunger And so in the other temptation that carryeth the same front Seing thou art the Son of God it is very fit thou shouldest act according thereunto and not go down the stairs as men do but cast thy self headlong and shew thy power In both which temptations though a close perswasive to distrust Gods provision for him in the wilderness to rely too much upon second causes and to presume without warrant upon a promise be included yet Satans main bent and aim is to move him to act according to the dictate and direction of the Devil And as he had perswaded Eve from the commandement of God to follow his advice so would he fain do Christ from that work and injuction which God had laid upon him for the Ministery and for mans redemption to do things tending nothing at all to that purpose but rather to vain-glory and self-exalting and the Devil had had enough if he could have moved the Redeemer to have acted any thing upon his instigation Ignatius Martyr Hilary and others of old and Beza Chemnitius some others of late suppose that Satan knew not yet the mystery of the incarnation no more than the Disciples did till after the resurrection but that he proposeth this if thou be the Son of God as doubting of the truth of the thing and seeking to be resolved in it nay that by the phrase the Son of God is to be understood and was so in Satans apprehension only a very holy and an extraordinary qualified man as whereas the Centurion calls Christ the Son of God Mat. 27. 4. Luke expresseth it only a righteous man Luke 23. 47. Answer 1. It is most true indeed that the mystery of the Incarnation is a mystery most high and deep and which created understandings cannot fadome and that the Disciples were exceedingly ignorant of it till more than flesh and blood revealed it to them but yet for all this the Angels good and bad might know the truth of the thing though they could not reach the mystery of it and the Disciples have some light of it before though they had the more perfect understanding of it after the resurrection as see Mat. 16. 16. The Devil was not ignorant of the Angels proclaiming him Christ the Lord or Jehovah Luke 1. 16 17. 2. 11. of an Angels and Gods proclaiming him The Son of God Luke 1. 35. 3. 22. Of the Prophets calling him Jehovah Jer. 23. 6. And the mighty God and Father of Eternity Esay 9. 6. and an hundred such expressions as these which could not but put him past all questoning who it was with whom he dealt 2. It is true indeed that the Church and people of God are called his Sons but it will be hard to find this applyed to any one particular person or single man in all the Scripture That in 2 Sam. 7. 14. Psalm 89. 28 27. is readily known to be spoken of Christ and that in Luke 3. 38. we have explained before 3. It is likewise true that whereas the Centurion in Matthew is brought in saying This was the Son of God Luke hath brought him saying This was a righteous or just man but must it therefore follow that he took him not for the Son of God but that he called him so only because he was a holy man In very many of the Evangelists various expressions we are not always to take the one to mean the other but we must take them both in their proper sense to make up the full sense as will fall to be observed in divers places And so is it to be done here The Centurion and his company upon the sight of the wonders that attend our Saviours death concluded that not only he was a most holy man but some rose higher and sure say they He was the Son of God Compare and examine the places Now the daring impudence of the Devil thus to assault and assail him whom he knew to be the Son of God will be the less wondrous and strange if we consider joyntly with his pride desperate wickedness and malice the ground that he might think he had to undertake such an attempt as this to go about to foil him who his own heart told him was the Son of God And that was from those words of God in the garden to him when upon the denunciation upon him that the seed of the woman should break his head yet God tells him withall That he should bruise his heel Hence did his impudence take its rise to do and dare what he did and dared at this time and the having this very passage in ones eye and consideration upon the reading of this story of the temptation will help exceedingly to clear inlighten and explain it For whereas two main scruples may arise about this temptation besides this that we have in hand of the Devils daring to assault Christ thus namely how chance it was now and not before and why it is said by Luke after these temptations that the Devil departed from him for a season the consideration of this thing doth give so much satisfaction to both these doubts For 1. it is indeed some matter of wonder that Christ should live to thirty years and the Devil never attempt to tempt him of long a time but should now come to assail him when he had a testimony from heaven that he was the Son of God and when he had the fulness of the Spirit in him above measure which were greater disadvantages to Satan than ever but the reason was because that now Christ was offered to the Duell in an apparent manner which he never had been before to try that mastery with the Devil about breaking and brusing head and heel and the Devil having an assurance that he should bruise his heel undertakes the combate and dares be thus impudent And 2. when he saw that he could not prevail with him this way to bruise him namely by temptation he departs from him for a season till he can find an opportunity for another way to do it namely by open and actual persecution Sect. Command that these stones be made bread To change the form of a Creature is the greatest miracle as
had none This Dichotomy is shewed out of the Jewish Writers p. 651 to 658. Jewish Affairs p. 773 825. Their troubles in Alexandria p. 832 834 835 852 853 859. In their own Land p. 856 857. They are again in favour p. 879. Phrases taken from the Jewish Writers are used in the New Testament as Gehenna the World to come Maranatha Raka Jannes and Jambres Beelzebub 1005 1006 Jews a great number were all along in Egypt p. 205. Their Language and Stile is much followed in the New Testament p. 213 214. They had three ways of opposing the Gospel by a Prayer against Hereticks by Emissaries whose business were to cry it down and preach every where against it by the use of Magick in doing strange things exceeding many of them being skilled therein p. 290. They generally every where opposed the Gospel p. 294 295 296 297. Both within and without Judea they were generally Judged by their own Magistracy p. 302. They used to pray only for themselves and their own Nation p. 309. In Babilon in the days of Saint Peter they were grown to so great and distinct a Nation since the time of the Captivity that they had a Prince of their own and three Universities 335. About Christs appearance and especially some little after they were the most unquiet and tumultuous Nation under Heaven p. 337. Besides their common wickedness they had four Additions monstrous and unparalleld p. 337. The cruelty of the Jews was most unparalleld they murdered at one time of Greeks and Romans 460000 Men eating their flesh devouring their Intrals daubing themselves with their Blood and wearing their Skins c. p. 289 366. After this multitude of thousands of Jews were destroyed 400000. Adrian walled a Vineyard sixteen miles about with dead Bodies a Mans height The Brains of three hundred of their Children were found upon one stone p. 368. He destroyed fifty of their strongest Garisons and nine hundred eighty five of their fairest Towns this was sometime after the destruction of Jerusalem 366 367. They had five hundred Schools and in every one five hundred Scholars Rab. Akibah had 24000 Disciples p. 368. They were more mad of their Traditions and Carnal Rites after the fall of Jerusalem than before p. 370 371. They were generally divided among themselves yet all of them opposed Christianity to the utmost when they themselves were in their greatest afflictions p. 371. They deeply engage themselves to stand by the Mishnah and Talmud p. 372. The Talmud of Babilon is their Standard for Rule and Religion to this day 372. Their miserable Estate to this day doteing on Traditions Their own Works for salvation Their being the Children of God that their Messias is to come hating him that is already come up p. 375. They make a part of the remaing Antichrist and are to be destroyed with him c. p. 376. There may be a calling of the Jews but not so universal as some suppose p. 375 376 377. In Galilee and Judea they differed in many things p. 605. Jews put for Sanbedrim or Rulers very common in the Evangelists p. 662 670. Their Admirable Resolution and Courage 773. How their-own Historians differ 774. Their Commotions p. 773 803 818 874 875. Vitellius becomes their friend p. 809. The difference between the Jews and the Gentiles went away when Christ came p. 845 to 847. Several Hereticks sprang from among them as Simon Cerinthius Menander Ebion Basilides c. p. 372 373. Jannes and Jambres a form taken from the Jewish Writers 1005 1006 Jezabel mentioned Apoe 2. 20. might possibly be one that was a Whore to Simon Magus 787 If is sometimes a Note of Assurance and not of Doubting 503 Image of Jelousy what 2017. * Immarcalin were seven in number they carried the Keys of the Gates of the Court and one could not open them without the rest c. 913 914 Imposition of Hands p. 281. This way the Holy Ghost was sometimes given p. 285. This way the Apostles in likelihood never used but to ordain unto some Office in the Church and not for Confirmation 788 Incarnation is a mystery high and deep 504 Incense burning what 945 946 Incense The Altar of Incense what p. 1083. * The way of pounding and compounding it 2012. * Inspiration two Degrees of it viz. to Prophesie and to be Pen Men of Divine Writ John had both these 341 342 Inversion of Words or Names very common in Scripture 84 88 122 Joab his self-deceit in laying hold of the Horns of the Altar with the Reason of it 2033. * Jocanan ben Zaccai Rabban part of his History 2009. * Job was contemporary with Israel in Egypt p. 23. He was an Heathen Man yet so good 1026 John the Baptist when he began to Preach and Baptize p. 208 209. How exceedingly People flocked to his Ministry and Baptism p. 209. His Ministry lasted three years the half of which almost he lay in Prison p. 234. He was born at the same time and place when and where Circumcision was instituted p. 13. Josepbus his Testimony of him p. 592. His excellent Character with what opinion the Jews even the Sanhedrim had of him at first p. 681 682. How he received his Commission for the Ministry and the Institution of the Sacrament of Baptism p. 454. How he performed these 455 John the Evangelist his departure from Paul and Barnabas at Perga the occasion guest at p. 290. He is called The Beloved Disciple c. with the Reason 634 635 John the same with Jochanan frequent in the Old Testament 398. Marg. Jona applied to Peter with emphasis when Prophet Jonah and he are compared together 531 Jonah the Prophet was a Man of Wonders as his History refers to Niniveh 1006 1007 Jordan Israels passage through Jordan was very many miles taking up about all the length of the River that was in Judeah 478 528 Joseph had the Birthright as Rachel's first Born by Jacob's Choice in his life and Gift at his death p. 17 19 21. His Birthright in the division of Canaan is served next after Judah's Royalty 41 Joshua did great things 42 Joshua the son of Perehiah part of his History 2008. * Josi or Joseph ben Joezer part of his History 2008. * Jota or one Title of the Law did not perish 374 Journey taking a Journey in Scripture be it whither it will is commonly called going up and going down p. 423. A Sabbath days Journy what 252 739 to 742 Isaac his birth how he was a Type of Christ. 13 14 Isaiah is called the Evangelist 98 Israelite indeed what 534 Israel's afflictions in Egypt with the Reason of their suffering p. 1024. Israels Camp according to the Chaldee Paraphrast what 1025 1026 Iturea Ituria what Country and whence it had its Name 453 Jubilee Year what resemblance of Christs Redemption p. 619. It was the Jubilee year at Christs birth 243 Judah the son of Tabbai part of his History p. 2008. * Rabbi
would do him no more wrong than you would do his brother Matthew when you should say that he was a Publican 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscariot It may be ennquired whether this name was given him while he was alive or not till after his death If while he was alive one may not improperly derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Skortja which is written also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Bab. Nedarim fol 55. 2. Iskortja Where while the discourse is of a man vowing that he would not use this or that garment we are taught these things He that tyes himself by a vow of not using garments may use sackcloth vailing cloth hair cloth c. but he may not use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of which words the Gloss writes thus These are garments some of leather and some of a certain kind of clothing The Gemara asketh What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iskortja Bar bar Channah answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Tanners garment The Gloss is A leathern Apron that Tanners put on over their cloths So that Judas Iscariot may perhaps signifie as much as Judas with the Apron But now in such Aprons they had purses sown in which they were wont to carry their mony as you may see in Aruch in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we shall also observe presently And hence it may be Judas had that title of the purse bearer as he was called Judas with the apron Or what if he used the art of a Tanner before he was chose into Discipleship Certainly we read of one Simon a Tanner Act. IX 43. and that this Judas was the son of Simon Joh. XIII 26. But if he were not branded with this title till after his death I should suppose it derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscara Which word what it signifies let the Gemarists speak k k k k k k Bab. Berac fol. 8. 1. Nine hundred and three kinds of death were created in the World as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the issues of death Psal. LXVIII 20. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Issues arithmetically ariseth to that number Among all those kinds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscara is the roughest death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the easiest Where the Gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscara in the mother Tongue is Strangulament By Learned Men for the most part it is rendred Angina The Quinsie The Gemara sets out the roughness of it by this simile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Schabb. fol. 33. 1. The Iscara is like to branches of thorns in a fleece of Wool which if a man shake violently behind it is impossible but the wool will be pulled off by them It is thus defined in the Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Iscara begins in the bowels and ends in the throat See the Gemara there When Judas therefore perished by a most miserable strangling being strangled by the Devil which we observe in its place no wonder if this infamous death be branded upon his Name to be commonly stiled Judas Iscariot or that Judas that perished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by strangling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who also betrayed him Let that of Maimonides be observed m m m m m m In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 8. It is forbidden to betray an Israelite into the hands of the Heathen either as to his person or as to his goods c. And whosoever shall so betray an Israelite shall have no part in the world to come Peter spake agreeably to the opinion of the Nation when he said concerning Judas He went unto his place Act. I. 25. And so doth Baal Turim concerning Balaam Balaam went to his place Numb XXIV 25. that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went down to Hell VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into any City of the Samaritans enter ye not OUR Saviour would have the Jews priviledges reserved to them until they alienated and lost them by their own perversness and siâ—s Nor does he grant the preaching of the Gospel to the Gentiles or Samaritans before it was offered to the Jewish Nation The Samaritans vaunted themselves sons of the Patriach Jacob Joh. IV. 12. which indeed was not altogether distant from the truth they embraced also the law of Moses and being taught thence expected the Messias as well as the Jews nevertheless Christ acknowledges them for his sheep no more than the Heathen themselves I. Very many among them were sprung indeed of the seed of Jacob though now become Renegades and Apostates from the Jewish Faith and Nation and hating them more than if they were Heathens and more than they would do Heathens Which also among other things may perhaps be observed in their very language For read the Samaritan version of the Pentateuch and if I mistake not you will observe that the Samaritans when by reason of the neerness of the places and the alliance of the Nations they could not but use of the language of the Jews yet used such a variation and change of the Dialect as if they scorned to speak the same words that they did and make the same language not the same II. In like manner they received the Mosaic law but for the most part in so different a writing of the words that they seem plainly to have propounded this to themselves that retaining indeed the law of Moses they would hold it under as much difference from the Mosaic Text of the Jews as ever they could so that they kept something to the sense n n n n n n Hieros Sotah fol. 21. 3. Bab. Sotah fol. 33. 2. R. Eliezer ben R. Simeon said I said to the Scribes of the Samaritans Ye have falsified your Law without any manner of profit accruing to you thereby For ye have writ in your Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Near the Oaken Groves of Morâ—h which is Sichem c. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added Let the Samaritan text at Deut. XI 30. be looked upon III. However they pretended to study the religion of Moses yet in truth there was little or no difference between them and Idolaters when they knew not what they worshipped which our Saviour objects against them Joh. IV. 22. and had not only revolted as Apostates from the true religion of Moses but set themselves against it with the greatest hatred Hence the Jewish Nation held them for Heathens or for a people more execrable than the Heathens themselves A certain Rabbin thus reproaches their idolatry o o o o o o Hieros Avodah Zarah fol. 44. 4. R. Ismael ben R. Josi went to Neapolis that is Sâ—chem the Samaritans came to him to whom he spake thus I see that you adore not this Mountain but the Idols which are under it for it is written Jacob hid the strange Gods under the
Israel The Lord thy God is one Lord. And so being blind as to the mystery of the Trinity are the more hardened to deny that Our Saviour strenuously asserts here the God-head of the Son or Messiah namely that he hath the same power with the Father the same honour due to him as to the Father that he hath all things in common with the Father and hence he makes this reply upon them about healing on the Sabbath my Father worketh on the Sabbath day so do I also VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Son can do nothing of himself THAT is The Messiah can do nothing of himself For he is a Servant and sent by his Father so that he must work not of his own will and pleasure but his Father's Isai. XLII 1. Behold my servant Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold my Servant the Messiah So Kemch in loc and St. Paul Philip. II. 7. The Jew himself however he may endeavour to elude the sense of that phrase The Son of God yet cannot deny the truth of this Maxim That the Messiah can do nothing but according to the will and prescription of his Father that sent him Which he also will expound not of the weakness and impotency but the perfection and obedience of the Son that he so doth VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The hour cometh and now is when the dead shall hear c. THE Jews as we have said before looked for the Resurrection of the dead at the coming of Messiah and that truly and with great reason though it was not to be in their sense The Vision of Ezekiel about the dry bones living Chap. XXXVII and those words of Isaiah thy dead men shall live c. Chap. XXVI 20. suggesting to them some such thing although they grope exceedingly in the dark as to the true interpretation of this matter That of R. Eliczer is well enough n n n n n n Chetub â—ol 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people of the Earth the Gentiles do not live which somewhat agrees with that of the Apostle Ephes. II 2. Ye were dead in trespasses and sins Nor does that of Jeremiah Bar Abba sound much differently o o o o o o Sanhedr fol. 92. 2. The dry bones Ezek. XXXVII are the Sons of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom is not the moisture of the Law It is true many bodies of the Saints arose when Christ himself arose Matth. XXVII 52. But as to those places in Scripture which hint the Resurrection of the dead at his coming I would not understand them so much of these as the raising the Gentiles from their spiritual death of sin when they lay in ignorance and Idolatry to the light and life of the Gospel Nor need we wholly expound Ezekiel's dry bones recovered to life of the return of the Tribes of Israel from their Captivity though that may be included in it but rather or together with that the resuscitation of the Israel of God that is those Gentiles that were to believe in the Messiah from their spiritual death The words in the Revel XX. 5. This is the first Resurrection do seem to confirm this Now what and at what time is this Resurrection When the great Angel of the Covenant Christ had bound the old Dragon with the Chains of the Gospel and shut him up that he should no more seduce the Nations p p p p p p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by lying Wonders Oracles and Divinations and his False-gods as formerly he had done that is when the Gospel being published amongst the Heathen Nations had laid open all the devices and delusions of Satan and had restored them from the death of sin and ignorance to a true state of life indeed This was the first Resurrection That our Saviour in this place speaks of this Resurrection I so much the less doubt because that Resurrction he here intends he plainly distinguishes it from the last and general Resurrection of the dead vers 28 29. this first Resurrection from that last which he points therefore to as it were with his finger the hour is coming and now is c. VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To execute judgment also because he is the Son of man DAN VII 13. Behold one like the Son of Man came with the Clouds and came to the Antient of days and there was given him dominion and glory c. To this our blessed Saviour seems to have respect in these words as the thing it self plainly shews R. Solomon upon the place One like the Son of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the King the Messiah R. Saadias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Messiah our righteousness When our Saviour declared before the Sanhedrin Ye shall see the Son of Man sitting on the right hand of power and coming in the Clouds they all said art thou Christ the Son of the blessed God by which they imply that the Son of God and Christ are convertible terms as also are Christ and the Son of Man And it plainly shews that their eyes were intent up-this place Art thou that Son of Man spoken of in Daniel who is the Son of God the Messiah So did Christ in these words look that way VERS XXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As I hear I judge HE seems to allude to a custom amongst them q q q q q q Sanhedr cap. ult hal â— The Judge of an inferior Court if he doubts in any matter goes up to Jerusalem and takes the determination of the Sanhedrin and according to that he judgeth VERS XXXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A burning and shining light HE speaks according to the vulgar dialect of that Nation who were wont to call any person famous for life or knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Candle r r r r r r Beresh rabba fol. 95. 4. Shuah the Father-in-law of Judah Gen. XXXVIII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Candle or light of the place where he lived The Gloss is One of the most famous men in the City inlightning their eyes hence the title given to the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Candle of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lamp of light VERS XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Search the Scriptures THIS seems not to be of the imperative but indicative mood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye search the Scriptures and in them ye think ye have eternal life and they are they that testifie of me yet ye will not come to me that ye might have life What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means is not unknown to any that have but dipt into Jewish Authors It denotes a something more narrow search into the Scriptures something between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enquiry into the literal and Cabbalistical sense of the words as R. Bechai in every leaf shews by several
Spirit had glossed upon the words of the whole Sanhedrin in vers 47 48. What do we For this man doth many miracles If we let him thus alone all men will believe on him and the Romans shall come and take away both our place and Nation If they grant he did so many miracles why were they afraid that men should believe on him Why did they not believe on him themselves And afraid the Romans should destroy their City and Nation if he were believed in Whereas their destruction was because they did not believe in him Truly Caiaphas said but truly of them though he aimed it at another sense Ye know nothing neither do ye consider No nor thou O Caiaphas neither For had they known they would not have crucified the Lord of life had they considered they had not brought that guilt upon themselves and the City that they did But in what sense he makes them so senseless is somewhat obscure Ye know not neither consider that it is expedient for us that one man should dye for the people and that the whole Nation perish not That they knew as well as himself that any States-man any reasonable man might know well enough that it was better to put to death a ring-leader of mischief as they took Christ to be than that a whole Nation perish That old Maxim in Politicks and reason Pereat unus potius quam unitas would easily be observed by less States-men than they And the one that they would have to dye they all agreed in but herein Caiaphas resolution seems to have out-vied theirs namely that whereas they were afraid to take Christ off for fear of the multitude he blusters through that doubt and scruple and would have it resolved that he must dye and be taken away So that in those words of his you may observe him speaking as a Caiaphas and as a Prophet As a wretched Caiaphas counselling the Sanhedrin not to fear or boggle at the business but resolve on it for it is expedient he should dye And as a Prophet or one inspired signifying that it was necessary Christ should dye for the preservation of that Nation that it should not perish namely those that believed in him and so for the preserving of all in other Nations that should also believe The former he spake and meant with all his heart to stir up the Bench to destroy Christ for all the danger of the multitude But this later he spake indeed but meant it not neither understood what he spake and therefore the Text tells us This he spake not of himself but being High Priest c. There had not been a High Priest a Prophet among the Nation for above four hundred years before and must Caiaphas now become a Prophet Nay the Jews tell us and they tell us truly that there had not been any Prophet at all in the Nation of so long a time and it is wonder God should now inspire such a wretch as Caiaphas They tell us that upon the death of Haggai Zechariah and Malachi those last Prophets the spirit of Prophesie left Israel departed and was no more In which they spoke just as Caiaphas does here very truly and very maliciously very maliciously because they would exclude the Apostles and Disciples of Christ from having the Prophetick spirit but withal very truly as to the space between the death of those last Prophets and the appearing of Christ and his Apostles There was not a man endued with the spirit of Prophesie in all that space of time nay not a man that did pretend to the spirit of Prophesie in all that time It is observable that about the coming of Christ many arose pretending themselves to be Christ or to be Prophets but ye find not that any from the death of Malachi had done so before And the reason was because the Prophet Daniel had so exactly pointed out the time of Christs coming that the Nation knew the time and expected it and when it came such Deluders then start up with such pretences because they knew there would be then a brave change of times But till that came they lay still convinced that the Spirit was departed and should not be restored till Messias coming What I speak there is clear proof for in the New Testament That they knew when Messias should appear is plain by these words Luke XIX 11. He added and spake a parable because he was nigh to Jerusalem and because they thought the Kingdom of God should immediately appear And by that concourse of all the Nation out of all Nations to Jerusalem Act. II. 5. being instructed by Daniel in his ninth Chapter of the compleat time of Messias sealing Vision and Prophesie and bringing in everlasting righteousness which he had pointed out to the very hour And that they were convinced of the departure of the Holy Ghost not to be restored till the coming of Messias appears plainly by the answer of those Jews at Ephesus Act. XIX 2. Paul said unto them have ye received the Holy Ghost since ye believed And they said unto him We have not so much as heard whether there be any Holy Ghost Not that they doubted at all of the being of the Holy Ghost but that they had learned with the whole Nation that the Holy Ghost was departed upon the death of those Prophets and they had never yet heard that he was restored The Jews say again that from that time there was no Urim and Thummim with the High Priest under the second Temple And there is confirmation for it in Nehem. VII 65. And the Tirshatha said unto them that they should not eat of the most holy things till there stood up a Priest with Urim and Thummim And the reason of its ceasing was because Prophesie was ceased For the Oracle by Urim as I once shewed you was given by the Priest being inspired and prophesying Now after all the long ceasing of Phrophesying in the Nation and of Prophesying among the Priest-hood for a Caiaphas to stand up a Prophesier seems something strange and what shall we say to it The Rhemists will resolve you the scruple with a wet finger if you will but believe them Will you give me leave to give you their Gloss upon the place Marvel not say they that Christ preserveth his truth in the Church as well by the unworthy as the worthy Prelates thereof the gift of the Holy Ghost following their order and office as we see here in Caiaphas and not their merits and person And they conclude How may we then be assured that Christ will not leave Peters seat though the persons that â—ecupy the same were as ill as the blasphemous and malicious mouths of Hereticks do affirm The assertion false and the inference ridiculous The assertion that Caiaphas prophesied by virtue of the order of his Priesthood being most false For none of that order had prophesied of four hundred years before And the Inference ridiculous And it
proves in the end to be but a curse as I have shewed before and they have the longer score to answer for the greater heaps of sin to be arraigned upon the sadder account of so much time mispent But for Answer to this as I said before There is no temporal thing which in it self is a blessing but wicked men by abuse of it make it a curse They make their Table a snare their wealth a trap their long life a curse And it is no wonder if they do so by these things for they make Divine Ordinances which in themselves are a savour of life to become to them the savour of death nay Christ himself to become a stumbling block and their ruine Now the goodness or blessing in things is not to be judged of by such mens using but by what they are in their own nature As thousands in Hell curse the time that ever they lived so thousands in Heaven bless God for ever that ever they lived here so long Long life to the one party was balm the other made it poison There is another Objection That long life to many proves but long misery therefore is not such a promise and blessing Such are the miseries of this life even to them that spend their time the best that Solomon tells us Eccles. VII 1. That the day of death is better than the day of birth And Chap. IV. 2 3. I praised the dead which are already dead more than the living which are yet alive Yea better is he than both that hath not yet been which hath not seen the evil which is done under the Sun And how many of the Saints of God that have spent their lives as well as ever men did as ever men could spend their lives yet because of the miseries of life have desired that their lives might be cut off and that they might live no longer How oft is this Job's mournful tune over and over Chap. VI. 8 9. O that I might have my request and that God would grant me the thing I long for Even that it would please God to destroy me and that he would loose his hand and cut me off And Chap. VII 15 16. My soul chooseth strangling and death rather than my life I loath it I would not live always And so alomst in every one of his speeches And the same tune is Elias at 1 King XIX 4. It is enough now O Lord take away my life for I am no better than my Fathers And Jeremy sings the same doleful ditty when he curseth the day of his birth Chap. XX. 14. How is long life then a blessing when the sorrows of it make men so weary of it I Answer This were true indeed if the blessing of long life consisted only in enjoying earthly prosperity and then the Children of God were of all men most miserable For they have the least earthly prosperity But the blessing of long life consists in things of another nature For those holy mens desiring because of their afflictions here to have their lives cut off 1. We neither wronged them nor Religion should we say it was an humane frailty and failing in them But 2. It was not so much for that they undervalued the prolonging of their lives and the blessing in having life prolonged as that they placed not their blessedness in living here but were assured and longed after a better life Not one of them was unwilling to live but because he was very well prepared to dye therefore he wished for death rather And now that we may come to consider wherein the blessing of long life consisteth let us a little take up some places and passages of Scripture and some arguments in reason that declare and proclaim it as of it self to be a blessing 1. Prov. III. 16. Solomon urging men to espouse and marry Wisdom tells what Portion and Dower they shall have that get her Length of days is in her right hand and in her left riches and honour Observe that he accounts length of days a right hand Dower and riches and honour but a left hand one And indeed what are riches and honour if a man have not length of days to enjoy And the same Solomon commending old age saith Prov. XVI 31. It is a Crown of glory or a glorious Crown if the long life that brought it up thither have been spent as it should I might heap up many such passages but these suffice II. Consider that it is threatned for a curse and punishment that the bloody and deceitful man shall not live out half his days Psal. LV. 23. That the men of Eli's House should dye in their prime 1 Sam. II. 31. But I will name but one for all how oft threatned such and such shall be cut off I need not to cite places the Books of the Law are full of such expressions shall be cut off from his people from the congregation c. Which some understand of Excommunication but it means cutting off by the hand of God by some untimely or fatal death or shortning of life It is threatned as a curse that his days shall not be prolonged but cut off III. Ye have holy men in Scripture praying for prolonging of their lives and that upon this warrant that God promised long life as a blessing Psal. XXI 4. He asked life of thee and thou gavest it him even length of days for ever and ever And Psal. XXXIX ult O spare me that I may recover strength And Psal. CII 24. I said O my God take me not away in the midst of my days And so in the case of Ezekiah how bitterly did he take the tidings of the cutting off of his days Whether it were that it went sadly with him to dye of the Plague or that he saw not Jerusalem delivered from Sennacherib yet certainly it cost some tears to think he was to be taken away even in his prime and his life prolonged no further IV. To this may be added that God promised it for a peculiar blessing Thou shalt come to thy grave in a good old age Job V. 26. And how feeling a promise is that Zech. VIII 4. Thus saith the Lord of Hosts There shall yet old Men and old Women dwell in the streets of Jerusalem and every man with his staff in his hand for every age Methinks I see the streets full of such venerable heads and gravity every one crowned with gray hairs and old age a crown of blessing But what need I arguments to prove this What one thing is there in the world that hath more votes and voices than this For who is there that desires not to live long and see many days And skin for skin and all that he hath will he give for his life that it may be prolonged And who but will be contented to part with any earthly blessing so his life may be preserved Now wherein it is that long life is a blessing is best observed
that they thereupon might the more confidently confirm the people And hereupon it is observable that while the Baptist was at liberty our Saviour contented himself with his testimony and preaching but when he was shut up then instantly chose he others Now if any doubt of the possibility of this and question how could John see and hear these things and the other company that was present not do so as well as he The answer may be readily given by example of Elishaes servant 2 King 6. 17. and the two men that went to Emmaus Luke 24. For the mountain was full of Horses and Chariots of fire and Elisha perceived them but his servant did not till his eyes were opened in a more special manner And Christ it is like was in the same shape and appearance upon the way when they knew him not that he was in the house when they did but till then their eyes were holden Yet if any one will suppose that the people saw the slashing of the opened Heaven and heard the noise of the voice that came from thence and took the one for lightning and the other for thunder as John 12. 29. we will not oppose it for now was the season of the year fit for lightning and thunder but that either they saw the Holy Ghost or distinguished the words of the voice any more then Pauls companions did Act. 9. 7. compared with Act. 22. 9. the reasons alledged do inforce to deny till better information Matth. 3. vers 16. And he saw the Spirit of God The Syntax and construction of Mark doth tye and fix these words He saw only to our Saviour as it did those before and both for the reason mentioned namely to shew the return and answer of his prayer But these words of Matthew are not so strict but that they may equally be applied unto John For first there may be observed a distinction in the verse and a kind of difference of speech betwixt what goeth before about the opening of the Heavens and this sight of the Holy Ghost For of that he speaketh thus And Jesus being baptized went straightway out of the water and lo the Heavens were opened unto him And then cometh he on with a distinct clause concerning the other And he saw the Spirit of God descending leaving it at the least in an indifferency whether to apply it to Christ or John But secondly it seemeth rather to be understood of John because he saith himself that this descending of the Holy Ghost was given to him for a sign and that he saw it and if it be not to be so taken here none of the three Evangelists have mentioned it in the story at all And thirdly the rather may it be taken of Johns seeing it because he saith He saw him descending and coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon him Had it been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon himself it must needs have been understood of Christ upon whom the Spirit came that he saw the Spirit coming upon himself but since it i◠upon him without any reciprocation it may be the better applied to John that he saw it It is true indeed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth reciprocally himself as our Lexicons do give examples and as it is of force to be taken in Saint Mark in this place like as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes doth not signifie reciprocally as in the LXX in Judg. 7. 24. But why should we take the word out of its commonest and properest sense unless there were necessity to do it which in Matthew there is not though in Mark there be Fourthly and lastly These words he saw being understood of John it maketh that the three Evangelists being laid together the relation ariseth out of them the more full and the story more plain For Luke telling that the Heavens were opened and the Holy Ghost descended Mark addeth that Jesus saw this and Matthew that John Matth. 3. ver 16. The Spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. 2. The Spirit of God moved upon the face of the waters in the beginning of the old world and so doth it here of the new It is needless to instance how oft in Scripture the Holy Ghost is called the Spirit of God as Gen. 41. 38. Exod. 31. 3. Numb 24. 2. and very many other places but it is most necessary to observe that wheresoever he is so called it is in the Hebrew the Spirit of Elohim in the plural number and sheweth his proceeding from more persons then one Contrary to the opinion of the Greek Church that holdeth that the Holy Ghost proceedeth not from the Father and the Son but from the Father only Luke 3. ver 22. The Holy Ghost As he is called the Spirit not so much in regard of his own nature as in regard of his manner of proceeding so also is he called Holy not so much in respect of his person for the Father and Son are Spirits and are holy as well as he but in regard of his Work and Office which is to sanctifie the Church of God And in this respect he is called by the Hebrews not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Spirit onely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruahh hakkodesh the Spirit of Holiness for this phrase the Holy Ghost is taken from the common speech of the Jews And so is he called by Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 4. and so doth the Syrian call him Rubba dekudsha in this place §. The Holy Ghost descended This descending of the Holy Ghost was first partly for the sake of John for this token had been given him when he first began to preach and baptize whereby to know Christ when he should come Joh. 1. 33. Secondly Partly for Christ that he might thus receive his Consecration and Institution for the Office that he was now to enter upon the Preaching of the Gospel This was as his anointing to instal him into his Function as Aaaron and his Sons were with material oyl to enter them into theirs as Isa. 61. 1. The Spirit of the Lord is upon me therefore hath he anointed me he hath sent me to Preach the Gospel And Thirdly Partly for the business and matter that was now to go in hand namely Christ beginning to preach accordingly For First The Gospel is the Spiritual Kingdom and Scepter of Christ in and by which he was to rule all Nations for ever and therefore it was agreeable that the Spiritualness of that should be sealed and confirmed by the Holy Spirits shewing himself even in the beginning of it The carnal rites of Moses were now to vanish and his Corporal and Ceremonial observances to be changed into a Spiritual Worship and neither at Jerusalem nor at mount Gerizim nor elsewhere must there be any more adoration with fleshly and earthly Ceremoniousness but he that will worship God must worship him in Spirit as Joh. 4. 21. Therefore it is no wonder if
the Holy Ghost doth now reveal himself now when his sway of spirituality and dominion by sanctification is to begin Secondly The Holy Ghost was departed from Israel after the death of the last Prophets as was observed before and now he is to be restored again therefore himself cometh visibly and apparently at this his restoring and lighteth upon him to whom it belonged to give and distribute the gifts of the Spirit to whom he pleased For as John had told that Christ should baptize with the Holy Ghost so is that power and priviledge now sealed unto him in the sight of John when the Holy Ghost cometh down upon him and there abideth §. Descended in a bodily shape God is said to descend not that he moveth from place to place or cometh where he was not before for he is incircumscriptible and every where and filleth all places but in that he sheweth this his presence upon Earth in such or such a place by some external sign and visible appearance And so he is said to come down to see whether the wickedness of Sodome were according to the cry that was come up unto him because he revealed himself to Abraham Lot and the Sodomites in the visible and conspicuous representation of men So is he said to have come down upon Mount Sinai because of the outward revealing and expression of his presence there And so the Chaldee Paraphrast understandeth the Trinities descending Gen. 11. 5. for a conspicuous appearance of it for he translateth The Lord revealed himself to take vengeance c. And so is the Holy Ghost said to descend in this story and in that in Act. 2. not but that he was present in the same places before by his power and Godhead but that he revealed and expressed his presence by so sensible an evidence and by and in so revealed a work §. In a bodily shape First It was convenient that the Holy Ghost should reveal himself at this time First for the sake of John who was to have a sensible sign whereby to inform him which was the Messias as Joh. 1. Secondly In regard of the Holy Ghost himself whose work in the Church was now in a more special and frequent manner to be shewed under the Gospel namely that he might be expressed and revealed to be a personal substance and not an operation of the Godhead only or qualitative vertue For qualities operations and acts cannot assume bodily shapes nor ought but what is in it self substantial Thirdly That a full and clear yea even a sensible demonstration of the Trinity might be made at this beginning of the Gospel For it may be observed in Scripture that the Holy Ghost hath a special regard to express this mystery upon singular occasions that we might learn to acknowledge the three Persons in one Godhead as he also doth the two natures of Christ that we might acknowledge them in one person So the very first thing that is taught in all the Bible is this very mystery For when Moses beginneth the Story of the Creation he beginneth also to teach that the three Persons in the Trinity were co-workers in it God Created there is the Father God said there is the Word or the Son And the Spirit of God moved there is the Holy Ghost And the very same mystery is intimated by the Prophet treating upon the very same Subject Isa. 42. 5. Thus saith God the Lord he that created the Heavens and they that stretched them out That we might learn that Of him through him and to him the Father Son and Holy Ghost are all things Rom. 11. 36. So Moses also when he is to teach concerning the creation of man he first teacheth that it was the Trinity that created him Gen. 1. 26. And God said Let us make man after our Image He saith Let us to shew the Trinity of persons and he saith In our Image not in our Images to shew the unity of essence That every man even from the reading of the story of his Creation might learn to remember his Creators in the days of his youth as Solomon with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boraiecha answereth the same mystery Eccles. 12. 1. So likewise at the confusion of Tongues the Trinity is expressed Gen. 11. 7. Let us go down and confound their Language as it is also at the gift of Tongues I will send the Comforter from the Father Joh. 15. 26. Act. 1. 4. Such a one also was the blessing pronounced by the Priest upon the people when he dismissed them from the daily service of the Temple in the name of the Trinity Numb 6. 24 25 26. the name Jehovah or the Lord three times repeated for denotation of the three Persons as Paul explaineth it 2 Cor. 13. 13. When Moses also beginneth to rehearse the Law to Israel and to explain it the first thing he teacheth them is the Trinity in Unity and Unity in Trinity Deut. 6. 4. Hear O Israel the Lord our God the Lord is one Three words answering the three Persons and the middle word our God deciphering fitly the second who assumed our nature as is well observed by Galatinus To these may be added the entrance of Moses his revelation with the Name of the Lord three times rehearsed Exod. 34. 6. The Vision of Esay with three Holies Isa. 6. 3. The beginning of Psal. 50. and of Psal. 136. and many of the like nature which the heedful reader will observe himself How fitting then was it that at the beginning of the new world and the new Law and the baptism of Christ the three Persons should be revealed especially since he ordained baptism to be administred in their Names Baptize them in the Name of the Father and of the Son and of the Holy Ghost Matth. 28. 19. §. Like a Dove It is thought by Austin and after him by Aquinas that this was a very living Dove not of the flock indeed of common Doves but immediately created by God for this purpose but created as true a living Dove as any of them and the reason they give for this their opinion is this Because it is not to be said that Christ alone had a true body and that the Holy Ghost appeared deceiveably to the eyes of men but that both those are to be said to be true bodies for as it was not fit that the Son of God should deceive men so was it not fit that the Holy Ghost should deceive them neither But it was no difficulty to the Creator of all things to make a true body of a Dove without the help of other Doves as it was not hard for him to frame a true body in the womb of the Virgin without the seed of man So they too punctual where there is no necessity nor indeed any great probability For First What needed there a real living Dove when an apparent only would serve the turn For the descending of the Dove was that there might be a visible