Kingdom of Heaven and so it grew on more and more till Jerusalem was destroyed and then was the perfect day when the Gentiles only were become the Church of Christ and no Church or Commonwealth of Israel to be had at all but they destroyed and ruined Secondly here Peter hath the keys of the Kingdom and unlocked the door for the Gentiles to come in to the Faith and Gospel which till now had been shut and they kept out And Peter only had the keys and none of the Apostles or Disciples but he for though they from hence forward brought in Gentiles dayly into the Kingdom of Heaven by converting them to the Gospel yet it was he that first and only opened the door and the door being once opened was never shut nor never shall be to the end of the world And this was all the priority that Peter had before the other Apostles if it were any priority and how little this concerneth Rome or the Papacy as to be any foundation of it a child may observe 3. Peter here looseth the greatest strictness and what was the straitest bound up of any thing that was in all the policy of Moses and customs of the Jews and that was the difference of clean and unclean in the legal sense And this he looseth on earth and it is loosed in heaven for from heaven had he an immediate warrant to dissolve it And this he doth first declaratively shewing that nothing henceforward is to be called common or unclean and shewing his authority for this doctrine and then practically conforming himself to this doctrine that he taught by going in unto the uncircumcised and eating with them Binding and loosing in our Saviours sense and in the Jews sense from whose use he taketh the phrase is of things and not of persons for Christ saith to Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever thou bindest and not whomsoever and to the other Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 18. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things and not whatsoever persons so that though it be true indeed that Jews and Gentiles are loosed henceforward one to the communion of another yet the proper object of this loosing that is loosed by Peter was that Law or doctrine that tied them up and so concerning the eating of those things that had been prohibited it is true indeed that the Jews were let loose henceforward to the use of them in diet and to eat what they thought good but this loosing was not so properly of the men as the loosing of that prohibition that had bound them before And this could be no way but doctrinally by teaching that Christian liberty that was given by the Gospel Now though Peter only and none but he had the keys of the Kingdom of Heaven yet had all the Apostles the power of binding and loosing as well as he and so have all the Ministers of the Gospel as well as they and all in the same sense namely doctrinally to teach what is bound and loose or lawful and unlawful but not in the same kind for the Apostles having the constant and unerring assistance of the Holy Ghost did nullifie by their doctrine some part of Moses Law as to the use of it as Circumcision Sacrifices Purifyings and other legal Rites which could not have been done by men that had not had such a spirit for there must be the same spirit of Prophecy to abrogate a Law which had set it in force This matter therefore of Cornelius his calling in as the first-fruits of the Gentiles is a thing that deserves very high regard and consideration as in which are includâ—â— and involved so many things of note as have been mentioned and divers others that might be added thereunto and in the consideration of the matter the time of it is not to be neglected which to the serious and considerate Reader and weigher of things in the ballance of Judgment will appear to be in this year in which we have laid it especially that being concluded upon which before we proved undeniable that the Famine was in the second year of Claudius And this time is the rather to be looked upon because that some do foolishly misconstrue a clause in Daniel 9. 27. by missing of the right time of this occurence of Cornelius For looking no further into the text than in our English translation which there hath not spoken the mind of the Original they conceive that Christ dyed in the midst of the last seven years of the seventy sevens namely when three years and an half of the seven were gone and that at the end of the other three and an half Cornelius was converted and so they will make those seventies to end in that his conversion and not in Christs death which were scarcely worth answering though we had time and season to do it seeing it riseth from a mistake in the Text and sets in a mistake of the time Vers. 30. Four days ago I was fasting c. The Greek hath it From the fourth day until this hour I was or have been fasting by which it seemeth that Cornelius had now been fasting four days together as Paul was three days at his conversion Chap. 9. 9. But it is not much material whether we understand it so or as it is commonly understood of his fasting four days since till such an hour of that day as it was now of this day when he is speaking to Peter unless we will make any thing of it that the Jews espcially upon their solemn days used to taste nothing till noon and Cornelius herein follows there custome and that it was about noon when Peter comes to Cornelius as it was about noon when Cornelius messengers came to Peter And so the distance betwixt Caesarea Joppa to be a days journey and an half Vers. 36. The Word which God sent Beza supposeth that this verse ought to be referred and joyned to the verse that went before and they two together to be construed to this sense Now I know that God is no respecter of Persons but in every Nation he that feareth him and worketh righteousness is accepted of him which is the very doctrine which God sent among the children of Israel by Moses and the Prophets preaching peace by them by Jesus Christ. And one main induction that he hath to this construction is because otherwise it would be improper for Peter to say Cornelius and his friends knew this word when it was Peters very errand to instruct them in it and teach it to them But the words are to be read and taken in the sense that our English hath well made of them namely as following the word ye know For all the Country knew that Jesus preached and preached peace and the like and thousands though they knew that he preached and what he preached yet did they not
examples of this nature Let a third Decad also be added that nothing may be left unsaid in this matter giving examples of the parts of the phrase distinctly and by themselves 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Maimon Mamrim cap. 2. The things which they bound not that they might make a hedg to the Law 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Id. in Hameâ—s Matsah cap. 1. The Scribes bound the leaven 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Id. ibid. cap. 5. They neither punished nor bound unless concerning the leaven it self 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m Id. ib. cap. 9. The wise men bound the eating of leaven from the beginning of the sixth hour of the day of the Passover 5. n n n n n n Hieros Avod Zarah fol. 39. 2 R. Abhu saith R. Gamaliel ben Rabbi asked me What if I should go into the Market 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I bound it him 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o Maimon Mamrim cap. 2. The Sanhedrin which looseth two things let it not hasten to loose three 2. p p p p p p Tanchum fol. 1. 3. R. Iochanan saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They necessarily loose saluting on the Sabbath 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q q q q Id. fol. 74. 3. The wise men loose all oyls or all fat things 4. r r r r r r Schabb. cap. 1. Hal. 5. The School of Shammai saith They do not steep ink colours and vetches on the Eve of the Sabbath unless they be steeped before the day be ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the School of Hillel looseth it Many more such like instances occur there 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s s s s s s Hieros Schab fol. 3. 1. R. Meir loosed the mixing of wine and oyl to anoint a sick man on the Sabbath To these may be added if need were the frequent shall I say or infinite use of the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bound and Loosed which we meet with thousands of times over But from these allegations the Reader sees abundantly enough both the frequency and the common use of this phrase and the sense of it also namely first that it is used in Doctrine and in Judgments concerning things allowed or not allowed in the Law Secondly that to bind is the same with to forbid or to declare forbidden To think that Christ when he used the common phrase was not understood by his hearers in the common and vulgar sense shall I call it a matter of laughter or of madness To this therefore do these words amount When the time was come wherein the Mosaic Law as to some part of it was to be abolished and left off and as to another part of it was to be continued and to last for ever he granted Peter here and to the rest of the Apostles Chap. XVIII v. 18. a power to abolish or confirm what they thought good and as they thought good being taught this and led by the Holy Spirit as if he should say Whatsoever ye shall bind in the law of Moses that is forbid it shall be forbidden the Divine Authority confirming it and whatsoever ye shall loose that is permit or shall teach that it is permitted and lawful shall be lawful and permitted Hence they Bound that is forbad Circumcision to the Believers eating of things offered to Idols of things strangled and of blood for a time to the Gentiles and that which they bound on earth was confirmed in Heaven They loosed that is allowed Purification to Paul and to four other Brethren for the shunning of scandal Act. XXI 24. and in a word by these words of Christ it was committed to them the Holy Spirit directing that they should make Decrees concerning Religion as to the use or rejection of Mosaic Rites and Judgments and that either for a time or for ever Let the words be applied by way of Paraphrase to the matter that was transacted at present with Peter I am about to build a Gentile Church saith Christ and to thee O Peter do I give the Keys of the Kingdom of Heaven that thou maist first open the door of faith to them but if thou askest by what Rule that Church is to be governed when the Mosaic Rule may seem so improper for it thou shalt be so guided by the Holy Spirit that whatsoever of the Law of Moses thou shalt forbid them shall be forbidden whatsoever thou grantest them shall be granted and that under a sanction made in Heaven Hence in that instant when he should use his Keys that is when he was now ready to open the Gate of the Gospel to the Gentiles Act. X. he was taught from Heaven that the consorting of the Jew with the Gentile which before had been bound was now loosed and the eating of any Creature convenient for food was now loosed which before had been bound and he in like manner looses both these Those words of our Saviour Joh. XX. 23. Whose sins ye remit they are remitted to them for the most part are forced to the same sense with these before us when they carry quite another sense Here the business is of Doctrine only not of Persons there of Persons not of Doctrine Here of things lawful or unlawful in Religion to be determined by the Apostles there of persons obstinate or not obstinate to be punished by them or not to be punished As to Doctrine the Apostles were doubly instructed 1. So long sitting at the feet of their Master they had imbided the Evangelical Doctrine 2. The Holy Spirit directing them they were to determine concerning the Legal Doctrine and practice being compleatly instructed and enabled in both by the Holy Spirit descending upon them As to the Persons they were endowed with a peculiar gift so that the same spirit directing them if they would retain and punish the sins of any a power was delivered into their hands of delivering to Satan of punishing with diseases plagues yea death it self which Peter did to Anâ—â—ias and Saphira Paul to Elymas Hymeneus and Philâ—tus c. CHAP. XVII VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And was Transfigured WHEN Christ was Baptized being now ready to enter upon his Evangelical Priesthood he is sealed by a heavenly voice for the High Priest and is anointed with the Holy Spirit as the High Priests were wont to be with holy oyl In his Transfiguration he is sealed for the High Priest for mark 1. How two of the greatest Prophets Moses and Elias resort to him 2. How to those words This is my beloved Son in whom I am well pleased which also were heard from Heaven at his Baptism is added that Clause Hear ye him which compare with the words of Moses concerning a Prophet to be raised up by God Deut. XVIII 19. Whosoever shall
Messiah among the Gentiles about the true God it was therefore proper among the Jews to baptize in the name of Jesus that he might be vindicated to be the true Messias among the Gentiles In the name of the Father and of the Son and of the Holy Ghost that they might be hereby instructed in the doctrin of the true God Here this O Arian and Socinian IV. The Jews baptized Proselytes Into the name of the Father that is into the profession of God whom they called by the name of Father The Apostles baptize the Jews Into the name of Jesus the Son and the Gentiles into the name of the Father and of the Son and of the Holy Ghost V. The Father hath revealed himself in the old Covenant The Son in the new in human flesh by his Miracles Doctrin Resurrection and Ascension The Holy Ghost in his gifts and miracles Thus the doctrin of the ever blessed Trinity grew by degrees to full maturity For the arriving to the acknoledgment of which it was incumbent upon all who professed the true God to be Three in one to be baptized into his name To God Three-in-one be Glory HORAE Hebraicae Talmudicae HEBREW AND TALMUDIC EXERCITATIONS UPON THE Gospel of St. MARK Together with a CHOROGRAPHICAL DECAD Searching out some places of the Land of ISRAEL Those especially whereof mention is made in this GOSPEL By JOHN LIGHTFOOT D. D. late Master of Katharine-Hall in the University of CAMBRIDGE LONDON Printed by William Rawlins for Richard Chiswell at the Rose and Crown in St. Paul's Church-Yard MDCLXXXIV SACRED To GOD and the KING AN ALTAR is here to be erected before the Porch AND Thanksgivings to be offered on it For this leisure granted to the Studies of LEARNING For the MUSES preserved For me and mine snatched from imminent ruine TO JEHOVAH the Deliverer AND TO CESAR the Preserver To CESAR the things which are CESARS AND To GOD the things which are GODS COME hither stranger and stand by me while I am sacrificing and when you hear me relating my own story help my Prayers with yours assist me in this Holy Office and worship the same Deities with me I sing the mercy of God and the clemency of the King by which I was preserved from suffering Shipwrack when I had been already Shipwracked and from being driven out of doors when I had been already driven out This Rectory of Great Mundon which I have now enjoyed for almost twenty years belongs to the Royal Donation and Grant pleno jure as they use to speak By which right two Rectors were placed here heretofore by two Kings persons they were of eminent Name of no ordinary Worth and the like to whom their times produced not many One was the very famous George Downham S. T. D. presented by King James who was promoted hence and sent over to the Bishoprick of Derry in Ireland And he leaving it that excellent person Samuel Ward S. T. D. Master of Sidney Sussex College in the University of Cambridge and also the most Grave and Learned Professor of the Lady Margaret in the same University was made his successor by King Charles Upon his decease I succeeded here far unequal alas to so great Men and as unhappy that I was not admitted by the same right but by that Power that then while the Wars prevailed possessed all The brittleness of this my weak Title lay not concealed but when the Kings Majesty in which we now rejoyce by a happy turn of Providence returned to his own Rights it was presently discovered and this Rectory was granted to one who was a suiter for it by the Royal Donation Thus I and my fortunes are Shipwracked and my affairs are come to that last extremity that nothing now remains for me but to leave my House and these quiet retirements wherein for so many Years I followed my Studies with the highest satisfaction and the sweetest leisure But another thing there was that stuck more close namely that I seemed to see Royal Majesty offended with me and that brow that shined on others with a most sweet Serenity sad clouded bended upon me and certainly to perish under the displeasure of a King is twice to perish Under these streights what should I do There was no place for hope when the fatal Instrument was now signed against me But to Dispair is to subscribe to ones own misfortune is to derogate from the Kings mercy is to submit to certain ruine under uncertain suspicion Perhaps the most merciful King is not angry with me at all for Eagles do not use to be angry with Flies Nor perhaps is it too late nor altogether to no purpose to seek after a remedy for my Wound not yet uncurable for as yet the fatal Decree was not gone out without Repeal Perhaps my case is altogether unknown to the best King or disguised by some unjust complaint and it is a comfort that my business lies before a King not before a common Man To the Altar therefore of his Mercy I humbly fly in a lowly supplication begging and intreating him to consider my case to revoke the destructive Decree and to vouchsafe to continue and establish my station in this place Take now O England a measure of thy King and even from this one Example learn what a Prince thou hast to boast of The Royal Father of his Country received my supplication chearfully complied with my desires and granted me his Donation established it with his Great Seal and which I desire might be written in Letters of Gold to last for ever by a particular and as it were a paternal care took order that hereafter none by any means whatsoever should proceed to do any thing that tended either to my danger or ruine O! how would I commemorate thee thou best of Princes Greatest Charles how would I commemorate thee What praises or what expressions shall I use to celebrate or set forth so great Clemency commiseration and goodness Those are light obligations that speak these my Obligations stand amazed are speechless and swallowed up in admiration It is for common Men to do benefits that may be expressed in Words it is for Charles to oblige beyond all that can be spoken I will add another thing also O stranger which the same Mercy and Goodness also added For when I feared the same fortune in the University as I had felt in the Country and fled again to the same Altar the Royal bounty heard me granted my Petition ratified my Desires and confirmed and strengthned my Station there also To comprize all in a word which indeed exceeds all words Although I were an obscure person and of no note altogether unworthy and of no merit wholly unknown to the Kings Majesty and lying possibly under some kind of accusations for it wanted not an accusation that I was put into these places by that Authority that I was yet twice within two weeks by the Royal favour I obtained his Grant
then to be done vers 15. I will pray with the Spirit and I will pray with the understanding also So in Act. XXI 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is it therefore the multitude must needs come together for they will hear that thou art come The Brethren at Jerusalem are here deliberating concerning the case of St. Pauls preaching to the Jews strangers that they should forsake the Institutions of Moses the report of which had given great distaste unto the believing Jews in Jerusalem This was the case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is to be done therefore Then follows the resolution Do this therefore that we say unto thee vers 23. This then is the Question what is to be done in a certain case Now the Case is this which is the second particular contained in the Text. II. The case propounded Every one hath a Psalm c. Here are two questions First Whether every one in the Congregation had these gifts And Secondly If not whether every one â—hat had gifts â—ad all these gifts To thâ— former question I answer It is undoubted but that spiritual gifts wâ—â—â— in this Church 1 Cor. I. 5. That iâ— every thing ye are inriched by him in all utterance and in all knowledge And in the 6. vers Even as the Testimony of Christ was confirmed in you The testimony of Christ i. e. the Spirit of prophesie For that not only testified of Christ by preaching him but also the very gift it self spake Christ the Lord of glory And in 2 Cor. XII 12. Truly the signs of an Apostle were wrought among you in all patience in signs and wonders and mighty deeds Such were healing doing miracles and among the rest giving of the Holy Ghost so vers 13. asserts Nor iâ— this gaâ—nsâ—id by theiâ— beiâ—g not abâ—â— to give up to Satan in â— Cor. V. where you find that câ—nsuâ—e was inflicted upon the incestuous person by S. Paul himself for that was purely an Apostolick work As to give the Holy Ghost was a peculiar prerogative of the Apostles so the giving up to Satan was peculiar to them So that the Corinthians had these gifts that were given by virtue of the Apostles conferring the Holy Ghost viz. to prophesie and to speak with Tongues Secondly These gifts were not bestowed on all but Ministers only Here the Enthusiasts mistake and they make much of this example and their argumentation runs thus Every one had a Psalm had a Doctrine had a Tongue c. And therefore it concludes that any one may have the Spirit and be a teacher in the publick Which supposes that the members of the Church had these gifts of the Spirit whereas these gifts were only imparted to Ministers For the clearing of this consider these things 1. It is not to be doubted but that there were Ministers in this Church ordained by the Apostle as in all other Churches Act. XIV 23. where you see what their practise was ordaining Elders in every Church I need not insist on this 2. Those whom the Apostle ordained he bestowed the Holy Ghost upon otherwise they had been unable to have performed the work they were called to that is to preach the Gospel to unbelievers and to confirm their doctrine by doing miracles In order to which he conferred the Holy Ghost on those whom he ordained Act. XIX 6. And when Paul had laid his hands upon them the Holy Ghost came on them and they spake with Tongues and Prophesied Such an one was Timothy 2 Tim. I. 6. where S. Paul reminds him to stir up the gift of God which was in him by the putting on of his hands 3. Such were these persons in the Text that were endued with spiritual gifts they were Ministers not any private persons For proof of this first See vers 6. Now I brethren if I come unto you speaking with Tongues what shall I profit you except I shall speak to you either by revelation or by knowledge c. and vers 15. What is it then I will pray with the Spirit and I will pray with the understanding also I will sing with the Spirit c. and vers 18. I thank my God I speak with Tongues more than you all In all which verses he ranks them with himself as of the Ministerial function with himself And for further proof Consult Secondly vers 16. Else when thou shalt bless with the Spirit how shall he that occupieth the room of the unlearned say Amen c. of the unlearned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies a private person How shall this private person in the Congregation say Amen at thy giving of thanks as the Congregation in the Synagogue said Amen after the publick Minister So that you see he sets a distinction here between the Minister and the private person it was the Minister that had the gift he blessed with the Spirit and not the private man Thirdly There were many Ministers then ordained in all Churches In the Church at Antioch there were several Prophets and Teachers namely Barnabas and Simeon that was called Niger and Lucius of Cyrene and Manaen and Saul as you read in the XIII Act. 1. In the Church at Jerusalem there were Apostles and Elders XV. Act. 2. In the Church at Ephesus you meet with twelve XIX Act. And so it appears it was in this place and there was the greater need of many Ministers there because Corinth was great And hence did Diotrephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affect to be chief among the many Ministers in the Congregation where he was and it may be it was in this very Church if Gaius to whom John writes was the same with Gaius of Corinth This numerousness of Ministers was practised in the Christian Church 1. From the platform of the Synagogue where though there was but one Chazan Angelus yet there were ten learned Men who took care of the Congregation able to teach and do other things pertaining to their office as there was occasion 2. This number of Ministers in the Churches was needful because Christian Congregations were daily and numerously increasing And 3. Because some were to be sent out to other places And so the former Question is resolved Now as to the other viz. Whether every one that had gifts had all these gifts That will be answered by and by But first Note we the miscarriage of these Ministers in the Church about these gifts is two fold 1. That they spake with Tongues not to Edification for they were not understood 2. That they prophesied when they might be understood yet confusedly and crowdingly so it seems in the Text and by the Counsil of the Apostle in 29. vers Let the Prophets speak two or three and let the others judge and 31. vers for ye may all prophesie one by one that all may learn This miscarriage in both these seems to proceed from a double original 1. Either from some vain glory and affectation of popular applause or at
he Noah and his sons at their going forth of the Ark but with this difference in the last That whereas Adam in innocency had rule over the creatures with amity and love sin did now put such a difference that Noah must have it with fear and dread And whereas he had restrained Adam from eating of flesh and consined his diet to the fruit of the ground he inlargeth Noah to feed upon beasts and alloweth them for the sustentation of his life for he had been the preserver of theirs This was that that his father Lamech had foretold by the spirit of prophecy when he was born namely That he should comfort them concerning their labour and toil which they had when they might eat nothing but the fruits of the ground which cost them hard labour in the tillage and culture to get them but Noah should be a comfort in reference to this because to him and in him to all the world God would give liberty to eat flesh But with the flesh God permitteth him not to eat the blood partly for avoiding of cruelty and partly because blood was to be atonement for sin And this prohibition of eating blood to Noah now and afterward renewed to Israel was because of that custom which God foresaw would grow and which in the time of Israel was grown common of eating flesh raw as appeareth 1 Sam. 14. 32. And by the prohibition of eating the Paschal Lamb so Exod. 12. 9. This very law of not eating the flesh with the blood confuteth the Doctrine of Transubstantiation or the eating of the very flesh and blood of Christ to all the world The Rain-bow which naturally is a sign of rain is sacramentally made a sign of no more destruction by it The drunkenness of Noah was at some good space after the flood but the very time uncertain for Canaan who was not born of some years after they came out of the Ark is then active and of capacity and is doomed to slavery and subjection his land bequeathed to Sem and the calling of the Gentiles prophecied of The death of Noah is mentioned in the end of this Chapter because Moses would totally conclude his story but as it may be seen in the insuing Table he died not till within two years of Abrahams birth CHAP. X. SEventy heads of Nations grown from the three sons of Noah by the time of confusion of Tongues These became not seventy several languages then though they were so many Nations for it is undoubted that divers Nations joyned in one language as Ashur Arphaxad and Aram in the Chaldee and the most if not all the sons of Canaan in one Tongue When the most High divided the Nations their inheritance when he separated the sons of Adam he set the bounds of the people according to the number of the children of Israel Deut. 32. 8. With this 10 of Genesis read 1 Chron. 1. from Vers. 5. to Vers. 24. CHAP. XI HEathenism beginneth at Babel when the Hebrew Tongue is lost to all the world but only to one family in that Tongue alone was God preached and the doctrine of salvation published and when that is lost Religion is lost with it and all the earth become strangers to God and closed up in blindness and superstition and in this estate did it continue for the space of 2203. years till the gift of Tongues at Sion began to recure the confusion of Tongues at Babel and the Heathens thereby were so far brought into the true Religion that even Babel it self was among those that knew the Lord Psal. 87. 4. and a Church there elect as well as the Jews 1 Pet. 5. 13. The second Age of the World From the Flood to the Promise given to Abraham The ten Fathers after the Flood Flood World Noah Sem 2 1658 602 100 Arphaxad born 37 1693 637 135 35 Shelah born 67 1723 667 165 65 30 Eber born 101 1757 701 199 99 64 34 Peleg born Languages confounded about the time of his birth 131 1787 731 229 129 94 64 30 Reu born 163 1819 763 261 161 126 96 62 32 Serug born 193 1849 793 291 191 156 126 92 62 30 Nahor born 222 1878 822 320 220 185 155 121 91 59 29 Terah born 292 1948 892 390 290 255 225 191 161 129 99 70 Haran born 340 1996 940 438 338 303 273 239 209 177 147 118 48 Peleg dieth 341 1997 941 439 339 304 274 Â 210 178 148 119 49 1 Nahor dieth 350 2006 950 448 348 313 283 Â 219 187 Â 138 58 10 9 Noah dieth 352 2008 Â 450 350 315 285 Â 221 189 Â 130 60 12 11 2 Abraham born 370 2026 Â 468 368 333 303 Â 239 207 Â 148 Â 30 29 20 18 Reu dieth 393 2049 Â 491 391 356 326 Â Â 230 Â 171 Â Â 52 43 41 23 Serug dieth 427 2083 Â 525 425 390 360 Â Â Â Â 205 Â Â 86 77 75 57 34 Tera dieth Gen. 11. 32. The Promise given to Abraham Gen. 12. 1. With this latter part of the eleventh of Genesis read 1 Chron. 1. Vers. 24 25 26 27. Sem in the very front of the generations of the new world standeth without mention of father or mother beginning of days or end of life as Heb. 7. 3. The age of man was shortned at the confusion of Babel for Peleg and those born after him live not above half the time of those born before He dieth the first of all this line to shew Gods dislike of that rebellion which befell in the year of his birth Nahor dieth the next year after him having lived a shorter life then he to shew the like displeasure against the Idolatry which was begun in that line also Terah at seventy years old hath his son Haran and Abraham is born to him when he is an hundred and thirty this appeareth by casting Abrams age when he departs out of Haran to go for Canaan after his fathers death Men frame intricacies and doubts to themselves here where the Text is plain if it be not wrested God in Ur of the Caldees calleth Abram out of his Idolatry and out of that Idolatrous Country where he had caught it to leave his Country and kindred and to go for a Land that he would shew him Acts 7. 2. Abram leaveth his Idolatry and imbraceth this call and so also doth his father Terah and therefore the conduct of the journy is ascribed to him for honours sake Gen. 11. 31. and they depart from Ur and go to Haran and there they dwell and there at last Terah dieth After his death God giveth Abram another call to leave his Countrey kindred and fathers house too now and to follow him whither he calls him and so he did and he was seventy and five years old when he departs from Haran Now taking seventy and five out of two hundred and five years of Terah at which age he died it is
these learned and great men of the Nation who had gone into the service of Herod the Great and now of his son mentioned before SECTION XXVII LUKE Chap. VI. from Ver. 12. to Ver. 20. MARK Chap. III. from Ver. 13. to the middle of Ver. 19. MATTH Chap. V. Ver. 1. The twelve Apostles chosen LUKE and Mark do methodize and fix the time of the Sermon in the Mount which Matthew hath laid very early in his Gospel because he would first treat of Christs Doctrine and then of his Miracles In a mount neer Capernaum he ordaineth a Ministry for the Church of the Gospel and delivereth the doctrine of the Gospel as Moses at Sinai had done the like for the Law The number of the present Ministers appointed whom he calleth Apostles was twelve agreeable to the twelve Tribes of Israel that as they were the beginning of the Church of the Jews so are these of the Gentiles and to both these numbers of twelve joyned together the number of the four and twenty Elders the representative of the whole Church Rev. 4. 5 c hath relation Rev. 21. 12 14. The Text allotteth these ends of their appointment 1. That they might be with Christ to see his glory Joh. 1. 14. and to be witnesses of all things that he did Acts 10. 39 41. Luk. 24. 48. 2. That he might send them forth to preach 3. To heal diseases and cast out Devils Before they were completed in all their divine endowments they grew on by degrees They were auditors a good while and learning the doctrine of the Gospel that they were to preach before they set upon that work for though Christ chose them now yet it is well towards a twelve month before he sends them abroad a preaching as will appear in the process of the story So that besides the time that they had spent before this their choosing they also spent that in hearing and learning from the mouth of their Master what they were to teach when he should employ them So that even the Apostles themselves at the first setting forth into the Ministry did not preach by the Spirit but what they had 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 several sorts of men within that function as High-Priests Chief-Priests ordinary Priests and Levites but all paled in with that peculiarity that no other might meddle with their function so 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 ministerial calling that none other might nor may break in upon All the Titles and names that Ministers are called by throughout the new Testament are such as denote peculiarity and distinctiveness of order as Wise men and Scribes Mat. 23. 34. Now the Jews knew not nor ever had heard of Wise men and Scribes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 terms and every one of them denoted peculiarity of order as might be shewed abundantly from their Synagogue antiquities The Jews knew no Elders but men by their order and function distinguisht from other men A Bishop translates the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan An Angel of the Congregation translates the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shâ—liach isibbor A Pastor translates the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parnas And a Teacher translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divinity Reader Now these terms had never been known by any to signifie otherwaies then men of a peculiar function and distinct order SECTION XXVIII MATTH Chap. V. and VI and VII LUKE Chap. VI. from Ver. 20. to the end of the Chapter The Sermon in the Mount THe proof of the order doth not need to be insisted upon Luke doth manifestly assert it It had been foretold by the Prophet All thy children shall be taught of God Isa. 54. 13. which if applied to the Gentiles they had been taught by the Devil his Oracles and Idols If applied to the Jews they indeed had been taught by the Lord in his 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 neer Capernaum deliver his Evangelical 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 bless 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 wo unto you that are rich Woe unto you that are full c. according to which form the Jews conceive the blessings and curses were pronounced by Israel from those two mountains mentioned Talm. in Sotah per 7. Tosapht ibi per. 8. How did Israel pronounce the blessings and the curses Six tribes went up to the top of mount Gerizim and six to the top of mount Ebal the Priests and the Levites and the Ark stood below in the middest between They turned their faces towards mount Gerizim and began with blessing Blessed is the man that maketh not any graven or molten Image an abomination to the Lord c. And both parties answered and said Amen Then turned they their faces towards mount Ebal and began with cursing Cursed be them an that maketh any graven or molten Image an abomination to the Lord c. and both parties answered Amen And so of the rest 2. He proceedeth laying out of the latitude of the Law according to its full extent and intention and sheweth the wretchedness of their traditional glosses that had made the Law of no effect They understood the Law Thou shalt not kill only of actual murder and that committed by a mans own hand for if
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
fear of sin Fear of sin to partaking of the Holy Ghost Jerus Schab fol. 3. col 3. Yet are they imprisoned that night and the next morning convented before the Council Among others which are named of the Council which were Priests Alexander and John mentioned ver 6. seem to be Alexander Alabarcha or his Son and Rabban Jochanan ben Zaccai the latter Vice-president at this time under Rabban Gamaliel They dismissed come to their own company and related what had occurred and upon joynt prayer the place is shaken and they are again filled with the Holy Ghost Why What could be added to them they having been so filled with the Holy Ghost before In their prayer they petitioned these two things That God would give them boldness to speak his Word and that Healings and Signs and Wonders might be done in the name of Jesus And the power of both these falls now upon them and especially it may be conceived that Wonder of Wonders upon the twelve power to bestow the Holy Ghost The community of goods with the mention of which the second and the fourth Chapters conclude may be considered under these two animadversions 1. That although persecution as yet for the Gospel had brought none to poverty yet it is manifest that there were poor amongst them And â—ome come to the more poverty for the Gospel sake too For if they were poor before they received the Gospel then the Synagague of which they were provided for them but now they were destitute of that provision they having forsaken the Synagogue or a the least the Synagogue them because of their forsaking of their Judaism For the Evangelical Church therefore that was now begun to provide for her poor it had not only the Synagogue for an example but would have had it for a reproach if they had neglected so needful a duty which that took care for so constantly and tenderly 2. This having of all things common therefore was not an extinction of propriety and of meum tuum as if one rich man should have as good interest in another rich mans estate as himself but it was intended mainly for the relief of the poor Not to bring any that had estates to voluntary poverty not to level estates but to relieve those which stood in need Chap. 2. 45. 4. 35. Distribution was made to every man as he had need To them that preached the word for their maintenance and to the poor for their relief ACTS Chap. V. ANanias and Saphira set up as everlasting monuments to all generations of Gods just indignation against the despisers of the Spirit of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of Messias was in honourable mention and esteem in the Nation in their common speech though they would not know him when he was revealed Now the sin of this couple was first covetousness but especially presuming to play false and yet thinking to go undiscovered of that Spirit which wrought so powerfully in the Apostles That cursed opinion that denies the Godhead of the Holy Ghost runs parallel with this sin of Ananias and Saphira to a hair Peters warrant for this execution we may read in that passage John 20. 22 23. He breathed on them and said Receive ye the Holy Ghost whose sins ye remit they are remitted and whose sins ye retain they are retained How To forgive sins absolutely this belongs only to God Was it to forgive them declaratively This seem too low a construction and too restrained It seemeth therefore the most proper meaning of this donation that he now indued them with power to avenge what sins the Holy Ghost now received should direct them to avenge with bodily plagues giving up to Satan or with death and again to remit such penalties as they should be directed to remit and they should be remitted The Holy Ghost whom they had received then with so peculiar a power Ananias and Saphira do here plainly vilifie and affront directly therefore an execution of such power upon them was as proper and direct But be it whether it will that Peter took his warrant originally from thence or had it instantly by some immediate revelation as the judgement was fearful so his executing of it was remarkable shewing at once his assurance of the pardon of his own lying against his Master when he can and dare thus avenge a lye against the Holy Ghost and also his just zeal and activity for the honour of his Master whom he had denied It is said in ver 12. They were all in Solomons porch which was the East cloister of the mount of the Temple and in part of it did the Sanhedrin now sit and the Apostles not afraid to act so near them But at last they are apprehended and imprisoned but miraculously inlarged and preaching in the Temple again and thereupon convented before the Council Gamaliel Pauls Master was now President and continued in this dignity till within eighteen years of the destruction of the City He pleadeth here for the Apostles not out of any love to their persons or doctrine for he lived and died a downright Pharisee but partly because he saw the Sadduces at present the chief agents against them and chiefly because the miracles they wrought were so plain and convincing that he could move no less then what he did And yet for all the fairness of this man at this time yet did he afterward ordain and publish that prayer called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The prayer against Hereticks meaning Christians framed indeed by Samuel Katon but approved and authorized by this man President of the Sanhedrin then at Jaâ—â—eh and commanded to be used constantly in their Synagogues in which they prayed against the Gospel and the professors of it Taanith fol. 65. 3. Maym. in Tephil per. 2. ACTS CHAP. VI VII THE seven Deacons as they are commonly called chosen by occasion of the Hellenists murmuring against the Hebrews about neglect of their widows The Hebrews were Jews the inhabitants of Judea and the Hellenists those Jews that lived in other Countries dispersedly among the Greeks Not only in Greece but almost in all other Countries which the conquests of Alexander and the continuance of the Syrogrecian Monarchy after him had filled with Greeks as all Countries also were filled with Jews In all the Jews Synagogues there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parnasin Deacons or such as had care of the poor whose work it was to gather alms for them from the Congregation and to distribute it to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were two that gathered alms for them and one more added to distribute it to them Maym. in Sanhedr per. 1. R. Chelbe in the name of R. Ba bar Zabda saith They appoint not less then three Parnasin For if judgment about pecuniary matters were judged by three much more this matter which concerneth life is to be managed by three Jerus in Peah fol. 21. col 1. That needful office is here translated
their emissaries every where abroad that to the utmost in them cried down the Gospel preached against it went about to confute it and blasphemed it and Christ that gave it Of this there is testimony abundant in the New Testament and in the Jews own Writings And 3. they were exceeding many of them skilled in Magick and by that did many strange things by such false miracles seeking to outface and vilifie the Divine miracles done by Christ and his Apostles and striving to confirm their own doctrines which opposed the Gospel by backing them with such strange and wondrous actings Juchasin speaks of Abba Chelchia and Chamin and Chamina Ben Dusa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men skilled in miracles fol. 20. And the Jerus Talmud speaks of their inchantings and magical tricks in Shabb. fol. 8. col 2. 3. Sanhedr fol. 25. col 4. nay even of their charming in the name of Jos◠Shabb. fol. 14. col 4. Paul miraculously strikes Elymas blind and inlightens Sergius Paulus with the light of the Gospel This was at Paphos where old superstition dreamed of the blind God Cupid Doting Elymas grope for thy fellow The first miracle wrought among the Gentiles is striking a perverse Jew blind which thing may very well become an Allegory From Paphos they go to Perga in Pamphilia and there John departs from them and returns to Jerusalem but what was the occasion is hard to conjecture Whether it were that he heard of Peters trouble and danger that he had been in at Jerusalem and desired to see him for that he had some special interest and familiarity with Peter may be collected from 1 Pet. 5. 14. and in that Peter was so well acquainted at his mothers house Act. 12. 12 c. Or whether in regard of this his relation to Peter the Minister of the Circumcision he made it nice to go among the Gentiles into the thickest of which he saw they were coming every day more then other For at Paphos where they had last been was a Temple of Venus and at Perga where they now are was a Temple of Diana Strab. lib. 14. Pomp. Mela. lib. 1. cap. 14. Or whatsoever the matter was his departure was so unwarrantable that it made a breach betwixt him and Paul for the present nay it occasioned a breach betwixt Paul and Barnabas afterward And so we leave him in his journy to Jerusalem whither when he came he staied there till Paul and Barnabas came thither again CHRIST XLIV CLAUDIUS IV ACTS CHAP. XII from Ver. 20. to Ver. 24. HERODS death was in the beginning of this year the fourth of Claudius or near unto it according as Josephus helpeth us to compute who testifieth that the third year of his reign was compleated a little before his death Vid. Antiq. lib. 19. cap. 7. He left behind him a son of seventeen years old in regard of whose minority and thereby unfitness to reign Claudius sent Cuspius Fadus to Govern his Kingdom His daughters were Berenice sixteen years old married to Herod King of Chalcis her fathers brother And Mariam ten years old and Drusilla six who afterward married Felix CHRIST XLV CHRIST XLVI CHRIST XLVII CHRIST XLVIII CHRIST XLIX CLAUDIUS V CLAUDIUS VI CLAUDIUS VII CLAUDIUS VIII CLAUDIUS IX ACTS CHAP. XIII from Ver. 14. to the end of the Chapter And CHAP. XIV AT the fifteenth Chapter we have some fasmess of the time viz. in what year the Council at Jerusalem as it is commonly called did occur which certainty we have not of the times of the occurrences henceforward thitherto so that since we cannot determinately point any passage to its proper year we must cast them in gross under this gross sum of years and distribute them to their proper seasons by the best conjecture we can From Perga in Pamphilia Paul and Barnabas come to Antioch in Pisidia and on the Sabbath day going into the Synagogue are invited by the Rulers of the Synagogue after the reading of the Law and Prophets to speak a word of exhortation to the people But how could the Rulers know that they were men fit to teach It may be answered By former converse with them in the City and it is very like that the Rulers themselves had drunk in some affection to the Gospel by converse with them which made them so ready to urge them to preach For it is not imaginable that this was the first time that they had seen them not that they came to Town that very day but that they had had some converse before Paul preacheth and the Synagogue broke up and the Jews gone out the Gentiles desired that the same words might be preached to them in the week between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely on the second and fifth days of the week following which were Synagogue days on which they met in the Synagogues as on the Sabbath day And which days their Traditions said were appointed for that purpose by Ezra Talm. in Bava Kamah per 7. R. Sol. and Nissim in Chetubboth per. 1. in Alphes Their preaching on those days had so wrought that on the next Sabbath almost all the City was gathered together to hear the word and many of the Gentiles receive it but the Jews stirred up some female unbelieving proselytes against them and some of the chief of the City so that they drave them out of those coasts and they shaking off the dust of their feet against them go to Iconium This Ceremony injoyned them by their Master Matth. 10. 14. was not so much for any great business put in the thing it self as that even from a tenet of their own they might shew how they were to be reputed of It was their own Maxime That the dust of a Heathen Country or City did defile or make a person unclean Tosaphta ad Kelim per. 1. hath this saying In three things Syria was like unto any Heathen Land The dust of it made a person unclean as the dust of any other Heathen Country did c. So that their shaking off the dust of their feet against them was to shew that they reputed them and their City as Heathenish ACTS CHAP. XIV AT Iconium they continue long and with good effect but at last they are in danger of stoning and thereupon they slip away to Lystra and Derbe Cities of Lycaonia and to the region that lieth round about That region Strabo describeth lib. 12. where among other particulars he tels that Derbe lay coasting upon Isauria and in his time was under the dominion of Amyntas At Lystra or Derbe Paul converteth Lois and Eunice and Timothy and as some will tell you here or at Iconium he converteth Tecla For healing a Creeple they are first accounted Gods but presently by perswasion of some Jews Paul is stoned but being reputed dead recovereth miraculously From thence they go to Derbe and return to Lystra Iconium and Antioch and ordain Elders in those Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 24. is unproperly
should be so various and roving conjectures about the time and place of the writing of this Epistle where there is so plain a demonstration thereof in the Epistle it self if studiously compared with these times and voyages of Paul that are before us The Arabick dateth it from Athens supposing it belike at the time of his perambulation of Greece of which there is mention in ver 3. of this Chapter the Syriack from Laodicea some Greek copies add from Laodicea Pacatiana which mistake belike grew because there is mention of an Epistle from Laodicea Colos. 4. 16. of which we shall speak and shew the mistake when we come to the time of that Epistle The Rhemists suppose this Epistle to Timothy was written at Pauls first imprisonment in Rome when he was dismissed and set at liberty but how erroniously will appear when we come to observe the time of the second Epistle Paul had bestowed much pains and a long time with the Church of Ephesus being present with it and he takes much care of it now he is gone thence partly because of the eminency of the place and partly because of the sickleness of some who were ready to warp from the sound truth and doctrine received to heresie and foolish opinions For the keeping down of these therefore that they should not overgrow the Church he leaveth Timothy there when himself departeth choosing him for that imployment above all other his followers because as was said before some prophetick predictions had sealed him for a singular and extraordinary instrument in the Gospel 1 Tim. 2. 14. He had two works to do in that City first to prevent rising Errors and Heterodoxies and secondly to direct and order the Orthodox aright in Worship and discipline not as any Diocesan Bishop for he staied but a while there and what he did he did but by the Apostles direction but as one that Paul had found sound bold blameless painfull and faithful Among the Jewish Churches that received the Gospel there grew in time a very epidemical and dangerous Apostacy either totally from the Doctrine of the Gospel or partially from the purity of it as we have frequent occasion to observe upon several passages that we meet withal as we go along and this backsliding from the Doctrine and Profession of Christ once received was the topping up of the iniquity of that Nation and was a forerunner and a hastner of their destruction and casting off The first principles whereby their false teachers did prison them towards this recidivation were puzzling them with idle fables intricate genealogies and especially nice curiosities and needless obligations of the Law Their fables that were likeliest to serve their turn for this purpose as near as one may guess upon view of the whole heap in their Talmudic◠Records may be supposed to have been those strange legends that they related of the wondrous sanctity devotion and facts of some of their Pharisaical and legal righteous ones and the wondrous gallantry and golden daies that they conceited in a carnal construction of the times of Messias Their endless genealogies which the Apostle speaketh of Tit. 3. 9. and mentioneth together with these fables 1 Tim. 1. 4. were not any of the genealogies of Scripture holy and divine but their long and intricate pedigrees that they stood upon to prove themselves Jews Levites Priests and the like thereby to interest themselves in claim to all those brave things that they perswaded themselves belonged to a Jew as a Jew upon that very account And to these we may add the long genealogy and pedigree of their traditions which they derived by a long line of succession through the hands of I know not how many Doctors of which the Talmudick Treatise Avoth is as a Herald And if we will construe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juchasin Genealogies in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aserah Juchasin Ten linages that they speak of that came out of Babel at the return of the captivity I am sure we may find endless questions wherewithal they puzzeled mens minds about them as Vid. Talm. in Kiddushin per. 4. Alphes ibid c. And as for their making their baits of the Law for the catching and withdrawing of simple souls either totally from the acknowledging or at least from the simplicety of the Gospel it is very obvious in the Epistles of Paul and the other Epistles how they wrought and how they prevailed the witchery of old customs and long use and the gawdiness of a Ceremonious Religion helping them to speed in their designs and forwarding their deceivings Such canker began to break out in the Church of Ephesus whose creeping and infecting it is the first and great work of Timothy to prevent and to fill the ears of his hearers with sound doctrine and admonitions which might keep such deceit and infection out And answerably it must be his care to settle the Church in such a salubrious constitution of Worship Ministry and Government as that it should not be ready to sway and incline to such dangerous seductions Hereupon doth the Apostle lay a divine Directory before him concerning their manner of praying choosing and ordaining of Ministers approving Deacons admitting widows and regulating the people that nothing could be wanting to the healthfull temper of that Church if they receive and imbrace these applications In the most of which prescriptions he useth exceeding much of their Synagogue language that he may be the better understood and reflecteth upon divers of their own Laws and customs that what he prescribeth may imprint upon them with the more conviction He calleth the Minister Episcopus from the common and known title The Chazan or Overseer in the Synagogue Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He prescribeth rules and qualifications for his choice in most things suitable to their own cautions in choosing of an Elder Maym. in Sanhedr per. 4. He speaketh of Elders ruling only and Elders ruling and labouring in the Word and Doctrine meaning in this distinction that same that he had spoken of in Chap. 3. Bishops and Deacons Both these in the common language then best known were called Elders and both owned as Rulers Yea the very title that they usually termed Deacons by Parnasin was the common word that was used to signifie a Ruler The Jerusalem Talmud in Peah fol. 21. 1. speaking of the three Parnasin or Deacons that were inevery Synagogue hath these two passages which may be some illustration to two passagesin this Epistle They appoint not less then three Pernasin in the Congregation for if matters of money were judged by three matters of life much more require three to manage them Observe that the Deacons Office was accounted as an Office that concerned life namely in taking care for the subsistance of the poor According to this may that in Chap. 3. 12. be understood For they that have used the Office of a Deacon well purchase to themselves a good degree A good
went thither he saith not at all And now to take up what we have to observe upon these things that have been spoken 1. It is true indeed as Tacitus witnesseth that Pallas the brother of Felix who had been Claudius his great favorite and so Nero's also in Claudius time did wane and decrease somewhat in his favour in a very short time after his entrance into his reign but he was not utterly laid flat and out at all till after Poppaea came into favour and amorousness who forwarded the death of Agrippina and the bringing down of those that were of her party as Pallas was Therefore the power of Pallas with the Emperour seemeth to be expired in Nero's fifth year in which Agrippina was slain And by this account we cannot extend Felix his escape for his brother Pallas his sake beyond Nero's fourth Year For considering Poppaeas prevalency with the Emperour when once she became his Paramour and considering her detestation of Agrippina and her faction of which Pallas was the chief we cannot cast Felix his discharge for Pallas his sake beyond Nero's fourth 2. Paul lay two years prisoner at Caesarea under Felix Acts 24. 27. After two years Portius Festus came into Felix room Many are the conjectures about these two years Baronius saith it was Expleto biennio Neronis Magister Historiae Scholasticae saith it was Biennium ab accusatione Felicis a Judaeis A Lapide cares not to think that Biennium hoc inchoandum a praefectura Felicis in Judaea nam ante illud praefuerat Trachonitidi Batanaeae Gaulonitidi c. But it is most proper to hold that these two years mean the time of Pauls being a prisoner under Felix from the time of his apprehension under Lysias the chief Captain till Felix his going out of his Government and so it is held by Beda Beza Salmeron Onuphrius and others And this is so proper and suitable to the intent and discourse of Luke that it needeth no illustration or proof of it and it is most agreeable to the Scriptures manner of accounting in all other places These two things then being thus concluded on it will follow that Pauls apprehension was in Nero's second and Felix went out of Office in Nero's fourth before Poppaea was yet got into her potency And the accounting of Pauls two years imprisonment under Felix to be thus At Pentecost in Nero's second he is apprehended and at Pentecost in Nero's third he had been a year prisoner and at Pentecost in Nero's fourth his two years are up and that spring it was that Felix went out of Office and went to Rome to make his answer and Pallas his brother not yet utterly out of favour makes his peace And now let us draw up the Chronology of Nero's time to the full according to these evidences and as referreth to our occasion CHRIST 55 NERO. 1 Paul at Ephesus Goeth to Macedonia Creete Greece to Macedonia again and wintreth in Nicopolis CHRIST 56 NERO. 2 Paul at Macedonia till Easter then goeth up to Jerusalem and is apprehended at Pentecost and from that time till the year go out is a prisoner CHRIST 57 NERO. 3 Paul a prisoner all this year under Felix CHRIST 58 NERO. 4 Felix removed Festus cometh in Paul shipped towards Rome but wintreth by the way Poppaea in Nero's eye and becomes his Minion CHRIST 59 NERO. 5 Festus Governour of Judea Paul after wintering in his journey cometh to Rome and this is the first year of his imprisonment there Nero killeth his Mother Agrippina CHRIST 60 NERO. 6 Festus Governour of Judea Pauls second years imprisonment at Rome CHRIST 61 NERO. 7 Festus Governour of Judea CHRIST 62 NERO. 8 Festus Governour of Judea Nero marrieth Poppaea CHRIST 63 NERO. 9 Festus Governour It may be Albinus came in sometime this year and then was James the less slain this year CHRIST 64 NERO. 10 Albinus Governour of Judea CHRIST 65 NERO. 11 Florus Governour of Judea CHRIST 66 NERO. 12 CHRIST 67 NERO. 13 Florus Governour of Judea The Wars begin CHRIST 68 NERO. 14 Nero dieth having reigned 13. years and 8. months ACTS Chap. XXI from Ver 17. to the end of the Chapter PAUL cometh to Jerusalem at the feast of Pentecost when the City was now full of conconflux to that festival He resorteth instantly to James the residentiary Apostle of the Circumcision for holding correspondency sake and there he shews him the manner and fruit of his Ministry among the Gentiles Which both by James and the Elders that were with him is well approved of as to the thing it self but they certifie him of what complaints they heard from the Jews against him for crying down the rites of Moses especially Circumcision That thou teachest all the Jews which are among the Gentiles to forsake Moses saying that they ought not to circumcise their Children ver 21. Now because thousands of the Jews which believed were yet zealous of the Law this gave much offence But did Paul teach thus or not No doubt he did and it behoved him so to do nor does nor can James except against the Doctrine for though it is true that he and Paul and the other Apostles permitted compliance with some of the Jewish rites for peace sake for a while as there is an example in this very place yea Paul himself circumcised Timothy upon that reason yet the use of Circumcision as these that stood upon it used it was utterly inconsistent with the Gospel Hear this Apostles Doctrine Behold I Paul say unto you that if you be circumcised Christ shall profit you nothing For I testifie again to every man that is circumcised that he is a debtor to the whole Law Gal. 5. 2. A converted Jew would have his Son circumcised Paul asks him a reason what can he answer but it looks after some justification by it as their own Authors speak their thoughts He that is circumcised is perfect And He that is circumcised shall not go to Gehinnom And I said unto thee in thy blood live Ezek. 16. 6. This is the blood of Circumcision c. Tanchum in Gen. 17. 18 c. They looked indeed upon Circumcision as an admission into the Covenant and thereupon the Father of the Child at his Circumcision constantly used these words Blessed be thou O Lord our God who hast sanctified us by his Commandments and commanded us to bring the Child into the Covenant of our Father Abraham And they that stood by said As thou hast brought him into the Covenant so bring him into the Law and into the Bridechamber Jerus in Beracoth fol. 13. col 1. But withall they looked upon this Covenant as a Covenant of works for as we observed before they reputed Abraham himself so justified Good cause therefore had Paul to stand out against the convert Jews Circumcising their Children as whereby the Doctrine of Justification by faith was utterly enervated and made of no effect And here by the way let us conceive we
36. 1. R. Chinna bar Papa R. Samuel bar Nachman went by a man that was plowing on the seventh year the year of release R. Samuel saith to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God speed R. Chinna saith Our master did not teach us thus for it is forbidden to say God speed to one that is plowing on the seventh year John stileth himself an Elder and so doth Peter 1 Pet. 5. 1. not as laying aside their Apostolical power but as dealing with those to whom they write in a Ministerial way and by this very title that they assume to themselves they closely intimate that thenceforward the extraordinary Function and gifts Apostolick must not be expected but the Ministerial in the ordinary way of Elders or Ministers as the title had been long and vulgarly known And yet when he speaks of Diotrephes and his abusiveness he then threatens to shew his Apostolick power and himself A Son of thunder against him THE REVELATION OF JOHN AS it will be easily admitted to place this Book last of all the New Testament because it stands so in all Bibles so on the other hand it will be cavilled at that I have brought in the writing of it so soon as before the fall of Jerusalem since it hath been of old and commonly held that it was penned in the reign of Domitian far after these times that we are upon But the reasons by which I have been induced thereunto will appear out of some passages in the Book it self as we go through it As God revealed to Daniel the man greatly beloved the state of his people and the Monarchies that afflicted them from his own time till the coming of Christ so doth Christ to John the beloved Disciple the state of the Church and story in brief of her chief afflicters from thence to the end of the world So that where Daniel ends the Revelation begins and John hath nothing to do with any of the four Monarchies that he speaketh of but deals with a fifth the Roman that rose as it were out of the ashes of those four and swallowed them all up The composure of the Book is much like Daniels in this that it repeats one story over and over again in varied and inlarged expressions and exceeding like Ezekiel's in method and things spoken The style is very Prophetical as to the things spoken and very Hebraizing as to the speaking of them Exceeding much of the old Prophets language and matter adduced to intimate new stories and exceeding much of the Jews language and allusion to their customs and opinions thereby to speak the things more familiarly to be understood And as Ezekiel wrote concerning the ruine of Jerusalem when the ruining of it was now begun so I suppose doth John of the final destruction of it when the Wars and miseries were now begun which bred its destructions REVEL Chap. I II III. THE three first Chapters refer to that present time when John wrote and they contain the story of his obtaining this Revelation and of the condition of the seven Churches of Asia at that time declared in the Epistles directed to them John travelling in the Ministry of the Gospel up and down from Asia Westward cometh into the Isle Patmos in the Icarian Sea Vid. Strab. lib. 10. an Island about thirty miles compass Plin. lib. 4. cap. 12. and there on the Lords day he hath these visions and an Angel interprets to him all he saw He seeth Christ clothed like a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 13. See the LXX in Exod. 28. 4. and girded over the paps as the Priests used to be with the curious girdle His appearance full of Majesty and gloriousness described in the terms of Daniel Chap. 7. 9. 10. 5 6. Amongst other his Divine titles he is called Alpha and Omega terms ordinarily used by the Jews only uttered in their Hebrew Tongue to signifie the beginning and the end or the first and the last Midr. Tillin fol. 47. 2. Abraham and Sarah performed all the Law from Aleph to Tau Marg. tripl targ in Deut. 18. 13. He that walks in integrity is as if he performed all the Law from Aleph to Tau He directs Epistles to be sent to the seven Churches of Asia who are golden Candlesticks though very full of corruptions it is not a small thing that unchurches a Church and inscribed to the Angels of the Churches This phrase translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheliahh Tsibbur the title of the Minister in every Synagogue who took care for the publick reading and expounding of the Law and Prophets And these Epistles are sent accordingly to the Ministers of the several Churches that they might be read openly in their Congregations There are seven several Epistles to the several Churches dictated immediately and sent by Christ and another general one from John to them all in which he shews the warrant and way of writing those seven He terms the Holy Ghost the seven Spirits according to the Jews common speech who from Isa. 11. 2. speak much of the seven Spirits of Messias and speaking of Christs coming with clouds Chap. 1. 7. from Dan. 7. 13. and from the words of Christ himself Matth. 24. 30. He at once teacheth that he takes at Daniel and speaks of Christs coming and reigning when the four Monarchies were destroyed and especially referreth to the first most visible evidence of his power and dominion in coming to destroy his enemies the Jewish Nation and their City And here is one reason that induceth me to suppose this Book written before that City was destroyed Coming to read the present condition of these Asian Churches in the Epistles written to them we may pertinently think of that saying of Paul 2 Tim. 1. 15. This thou knowest that all they that are in Asia are turned from me A great Apostacy of which there is too much evidence in these Churches as also mention of some sad fruits of it and means and instruments inducing to it As 1. unbelieving Jews which the Holy Ghost all along calls A Synagogue of Satan with these the Church of Smyrna was pestered and more especially Pergamus where their mischievousness is stiled the very throne or seat of Satan and where they had murdered Antipas a faithful Martyr already 2. False Apostles and seducers some that pretended Apostolick power and commission and it may be coloured their pretences with Magical wonders that they might act more Apostle like These the Church of Ephesus was troubled with but had discovered their delusions and found them liars 3. Other seducers that it may be came not in the demonstration of such devilish power but answered that by their horrid devilish doctrines the doctrines of the Nicolaitans which taught to eat things sacrificed to Idols and to commit fornication In Thyatire a woman seducer cried up this doctrine a whore and witch a Jezabel wherefore she and her children that is her Disciples are threatned to be destroyed
into the state of Grace must be born of the Spirit Baptism is Gods Ordinance for the former purpose and it is necessary for that end ratione praecepti and we must obey God in it The Spirit is Gods operation for the latter purpose and it is necessary ratione medii and we must attend on him in his way for it Vers. 6. That which is born of the flesh is flesh Christ in the former words had declared the manner of the New birth and here he speaks of its dignity comparing it with the birth-priviledge of descent from Abraham For though as to outward honour and prerogative that had something and that not a little in it yet that birth was but according to the flesh and what conduced it towards entring into the Kingdom of Heaven which was spiritual But he that is born of the Spirit is spiritual c. And thus he is still winding up Nicodemus higher from his gross and carnal apprehensions concerning the Kingdom of God and days of Messias Vers. 8. The wind bloweth where it listeth c. For the clearing of our Saviours argumentation here which is somewhat obscure we are to observe these things 1. That by this comparison he goeth about both to confirm the truth of the doctrine of the New birth which he had delivered and also something to clear the manner of its being or coming to pass 2. The comparison seemeth not made between the wind and the new birth but between the wind and one anew born for observe the application So is not the birth of the Spirit but every one that is born of the Spirit yet is the application to that work it self not to be excluded The comparison therefore runneth thus As the wind blowing at its own liberty thou hearest the sound of it and so art sensible of the stirring of such a thing but knowest not how it blows or what becomes of it even so is every one that is born of the Spirit the Spirit worketh this product of the new birth in whom and when it pleaseth and he upon whom the thing is wrought findeth by the change and effects in himself that such a thing is done but he cannot tell how it is come to pass and actuated and to what progress and efficiency it will grow And so doth Christ explain to the sensual and gross understanding of Nicodemus the truth of the things that he had spoken in as plain notions as they could be uttered First He asserteth the truth and reality of the New birth a thing to be as well perceived by the fruits and consequences of it as the wind by the sound 2. That the Spirit doth work this by as free an agency and unlimited activity as the wind doth blow at its own liberty without confinement or restraining 3. That this work is inscrutable and past the fadoming of humane reason as is the way of the wind where it begins and where it terminates Vers. 10. Art thou a Teacher of Israel c. Talmud Torah or the teaching of the Law in Israel was in so high esteem amongst them and that most deservedly had they gone the right way to work that they prized nothing at a higher value nay nothing of an equal dignity with it They esteemed it the most precious of all the three Crowns that the Lord had bestowed upon Israel The Crown of the Kingdom the Crown of the Law and the Crown of the Priesthood They weighed it against any one of the Commandments nay against all the Commandments and it out weighed them all For they had this received position 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amongst all the Commandments there is not one Commandment that is parallel to the learning and teaching of the Law but that is equal to all the Commandments put together Maym. in Talm. torah per. 3. Now there were four sorts of Teachers and teaching of the Law among them 1. In every City and Town there was a School where Children were taught to read the Law and if there were any Town where there was not such a School the men of the place stood excommunicate till such a one was erected 2. There were the publick Preachers and Teachers of the Law in their Synagogues Act. 15. 21. most commonly the fixed and setled Ministers and Angeli Ecclesiae and sometime learned men that came in occasionally as Act. 13. 14. 3. There were those that had their Midrashoth or kept Divinity Schools in which they expounded the Law to their Scholars or Disciples of which there is exceeding frequent mention among the Jewish writers especially of the Schools of Hillel and Shammai Such a Divinity professor was Gamaliel Act. 22. 3. 4. And lastly The whole Sanhedrin in its Sessions was as the great School of the Nation as well as the great Judicatory For it set the sense of the Law especially in matters practical and expounded Moses with such authority that their gloss and determination was an ipse dixit a positive exposition and rule that might not be questioned or gainsaid Of this company of the great Doctors and Teachers of the Sanhedrin Nicodemus was one and it may very well be conceived that he kept a Divinity School as other of the great Doctors did and so he was doubly a Teacher of Israel and yet knew not these first principles of Religion But whether he kept a Divinity School or no as he was a member of the Sanhedrin he was in place of the highest Teachers of the Nation and this retortion that our Saviour puts upon him is parallel to that that the Apostle useth Rom. 2. 21. Thou that teachest others teachest thou not thy self §. And knowest not these things The Divinity of the Jews which they taught and heard in their Schools was as far out of the rode of such doctrine as Christ teacheth here as it is from England to Jerusalem For though some of them stuck not to say that the Law might be expounded 72 ways yet in all their Expositions the Doctrine of Regeneration and the work of Grace was little thought on or looked after To omit their manner of expounding by Rashe sophe tebhoth Gematria Notericon Atbash Kabbalah and such wild kind of commenting as was ordinary among them the best Divinity that was to be had with them was but to instruct them in carnal rites and to heighten their Spirits to Legal performances They would speak and teach indeed concerning repentance and mortification and such kind of Doctrines but all was to promote their own Legal righteousness in such things and actions the more Their Divinity that they taught and learned was generally to this tenour To build upon their birth priviledge from Abraham Mar. 3. 9. To rest in the Law Rom. 2. 17. To rely upon their own works Mark 19. 20. Luke 18. 11. Gal. 4. 21. 5. 4. To care for no other faith but historical Jam. 2. 19. To patter over prayers as efficacious ex opere operato Maym. In
saâ—… was because they should never be three days together without hearing of the Law And in alâ—usion hereunto they apply that passage in Exod. 15. 22. They went three days to the wilderness and found no water Others say it was because Moses went up on the fifth day of the week to receive the renewed Tables and came down on the second These two days of the week were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The days of Assembling Megill per. 1. Because on these days the Inhabitans of the Villages went into the great Towns where Synagogues were to hear the Law Gloss. Mishuaioth in octavo ibid. The Judges used to sit in Judgement on these two days of the week Chetuboth per. 5. and these were the two days of the week on which they used to fast Luke 18. 12. Gloss. in Bava bathr ubi supr There is an expression in Acts 13. 22. The Gentiles desired to have the same words spoken to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sabbath between which if it be not to be understood of one of these Synagogue days of the week it would fairly plead for our Christian Sabbath Their traditional Canons injoyned the frequenting of the publick assemblies in their Synagogues and that upon the very clear grounds of Reason and Religion God refuseth say they the prayers of a Congregation yea though sinners be amongst them Therefore it is necessary that a man joyn himself to the Congregation and pray not alone at any time when he may pray with the Congregation And let a man ever go to morning and evening prayer in the Synagogue And every one that hath a Synagogue in his City and prayeth not in it with the Congregation he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An evil neighbour Maym. in Tephillah per. 8. Beracoth fol. 61. And it was forbidden that any one should go by the Synagogue at the time of Prayer unless he had some burden upon his back or unless there were more Synagogues in the City for then he might be thought to be going to his own Church or that there were two doors in the Synagogue for then he that saw him go by the one door might think he would come at in the other But if had his Phylacteries upon his head he might go by for those bare witness at in that he was mindful of the Law Id. ibid. per. 6. This Phylacterial note of a Student and learned man in the Law I suppose was that by which the rulers of the Synagogue of Antioch in Pisidia were incited to make the motion to Paul and Barnabas to make a Sermon to the people They were meer strangers one to another and I see not how they should guess them to be men fit to teach any way so well and readily as by seeing their Phylacteries upon them which the learned among the Jews only used to wear and the Apostles among the Jews wore them as well as others for to the Jews they became Jews for the winning of them Sect. IV. Of their Synagogue Officers Their Synagogues themselves are described by the Jewish writers to consist of two parts the Chancel and the Church The chancel they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Temple and it stood westward as did the Sanctum Sanctorum in the Tabernacle and the Temple and in this they set the Ark or Chest for every Synagogue had one in which they laid up the book of the Law In the body of the Church the Congregation met and prayed and heard the Law and the manner of their sitting was thus The Elders sate neer the Chancel with their faces down the Church and the people sate one form behind another with their faces up the Church toward the Chancel and the Elders Between the people and the Elders thus facing one another there was a space where there stood the Pulpit where the Law was read and Sermons made unto the people Talm. in Megil per. 4. Maym. ubi supr Now Rabbi Alphes expounding what is meant by the Elders of the Synagogue he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were the wisemen or those students of the Law that were among them that is those ten men of Religion rank and learning of which we have spoken before which were the prime members and constituents of the Congregation Of these Elders there were some that had rule and office in the Synagogue and some that had not And this distinction the Apostle seemeth to allude unto in that much disputed text 1 Tim. 5. 17. The Elders that rule well c. where The Elders that ruled well are set not only in opposition to those that ruled ill but to those that ruled not at all Those that ruled or had Office in the Congregation were these two 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ruler of the Synagogue Luke 8 41 49. He had the chief care of affairs there that nothing should be done undecent or disorderly as Luke 13. 14. He gave warning when the Reader should begin to read Maym. ubi ante per. 1. and when the people should answer Amen Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and took care of things of the like nature that conduced to the regulating of the Service and of the Synagogue 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus Ecclesiae The Minister of the Congregation who labourd in the word and doctrine being the constant Minister of the Synagogue to pray preach keep the book of the Law appoint the Readers of it and to oversee that they read aright And from hence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Overseer And so Baal Aruâ—h doth clearly expound it The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Minister of the Congregation and the word meaneth an Overseer for it behoved him to see how they read in the Law And the gloss upon Maymony in the places aforecited doth plainly make the Sheliahh hatzibbor or Angelus Ecclesiae and the Chazan or Episcopus to be all one And so we may see from whence these titles and epithets in the New Testament are taken namely from the common platform and constitution of the Synagogues where Angelus Ecclesiae and Episcopus were terms of so ordinary use and knowledge and we may observe from whence the Apostle taketh his expressions when he speaketh of some Elders ruling and labouring in word and doctrine and some not namely from the same platform and constitution of the Synagogue where the Ruler of the Synagogue was more singularly for ruling the affairs of the Synagogue yet was he ever a Student in Divinity and the Minister of the Congregation labouring in the word and reading of the Law and in doctrine about the preaching of it Both these together are sometimes called joyntly The Rulers of the Synagogue Acts 13 15. Mark 5. 22. being both Elders that ruled but the title is more singularly given to the first of them Sect. V. Of their Preachers Having thus taken some view of their
Father had sent among them as vers 38. Him ye believe not vers 40. Ye will not come to me vers 43. I am come in my Fathers name and ye receive me not whereas another coming in his own name ye will receive c. And for this might he deservedly make a return of their contempt of him to the Father which sent him by praying and complaining to God against them but Think not that I will accuse you c. Did they think of any such thing Or did they regard whether he accused them to God or no Answ. 1. There might be places alledged out of their Talmudical writers in which they bring in the Messias sometimes complaining against his generation and it is their confession that in the generation when the Son of David should come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there should be accusations against the Scholars of the Wise Cetuboth in Gemar ad fin 2. It might be supposed they measured the temper of Christ by their own dispositions or by common humane manners He was now before the High Court from which whither should he appeal if he be wronged by it but to God And so would passionate and meer men be ready to do and pray to God against and they might judge that he would be of the same temper and practice But 3. Our Saviours meaning is that he needed not to accuse them to the Father for disregarding him though the Father had sent him for they had their accuser already even Moses in whom they trusted Not the person of Moses accusing them but his doctrine As when the Apostles are said to sit on twelve thrones judging the twelve Tribes of Israel it meaneth by their doctrine and not in their persons They trusted in Moses doctrine as looking to be justified by the works of the Law whereas his doctrine tended all along to drive men to Christ. And therefore a just accusation lay against them even in his writings which mainly aimed to shew justification by Christ when they taking on them to be so observant Scholars of Moses yet utterly disregarded and refused him whom Moses had clearly chiefly and solely proposed as the main and ultimate end of his Law And so our Saviour in these words doth apparently aver the Law of Moses to be a doctrine of Faith The End of the Third Part. A Few and New OBSERVATIONS UPON THE BOOK OF GENESIS THE Most of them Certain the rest Probable all Harmless Strange and rarely heard of before ALSO AN Handful of Gleanings OUT OF THE BOOK OF EXODUS By JOHN LIGHTFOOT D. D. LONDON Printed by W. R. for Robert Scott Thomas Basset John Wright and Richard Chiswell MDCLXXXII A Few and New OBSERVATIONS UPON THE BOOK OF GENESIS CHAP. I. THE Scripture the Word of Knowledge beginneth with the Story of the Creation because first the first step towards the knowledge of God is by the Creature Rom. 1. 20. Secondly the Story of the Creation pleadeth for the justice of God in planting and displacing of Nations as he pleaseth since the Earth is his own and he made it Thirdly the Resurrection is taught by the Creation and the end of the world from the beginning for God that made that to be that never was can much more make that to be that hath been before namely these our Bodies Heaven and Earth Center and circumference created together in the same instant and clouds full of water not such as we see made by evaporation but such as are called the Windows or Cataracts of Heaven Gen. 7. 11. 2 Kings 7. 19. Mal. 3. 10. created in the same instant with them vers 2. The earth lay covered with waters and had not received as yet its perfection beauty and deckage and that vast vacuity that was between the convex of those waters and the concave of the clouds was filled as it were with a gross and great darkness and the Spirit of God moved the Heavens from the first moment of their Creation in a circular motion above and about the earth and waters for the cherishing and preservation of them in their new begun being v. 3. Twelve hours did the Heavens thus move in darkness and then God commanded and there appeared light to this upper Horizon namely to that where Eden should be planted for for that place especially is the story calculated and there did it shine other twelve hours declining by degrees with the motion of the Heavens to the other Hemisphere where it inlightned other twelve hours also and so the first natural day to that part of the world was six and thirty hours long so long was Joshua's day Josh. 10. And so long was our Saviour clouded under death Vers. 6. When the light began to set to the Horizon of Eden and the evening or night of the second day was come God commanded that the Air should be spread out instead of that vacuity which was betwixt the waters upon the Earth and the waters in the clouds and in four and twenty hours it was accomplished and the Air spread through the whole universe with the motion of the Heavens In this second days work it is not said as in the rest that God saw it good because whereas this days work was about separation of waters they were not perfectedly and fully parted till the waters which covered the Earth were couched in their channels which was not till the third day and there it is twice said that God saw it good once for the intire separation of the waters and again for the fructification of the ground Vers. 9. In the new created Air the Lord thundered and rebuked the waters Psal. 104. 7. So that they hasted away and fled all westward into the channels which the Lord had appointed for them And still as they flowed away and dry land appeared the Earth instantly brought forth Trees and Plants in their several kinds This production was only of the bodies and substances of them for their verdure and maturity was not till the sixth day And now was Eden planted with the bodies of all trees fit for meat and delight which by the time that Adam is created are laden with leaves and fruit Vers. 14. The Moon and some Stars created before the Sun She shone all the night of the fourth day in her full body and when the Sun appeared in the morning then was her light augmented yet her body obscured from the World till the sixt day at even which was her prime day and she shewed her crescent and gave light to Adam who was but newly got at that time out of the darkness of his fall by the lustre of the promise Vers. 21. Whales only of all brutes specified by name to shew that even the greatest of living creatures could not make it self Vers. 25. Beasts wild and tame created and all manner of creeping things and the World furnished with them from about Eden as well as with men of clean beasts were seven created three
is done in writing as might be proved by many examples I shall only give one as parallel to the phrase that we have in hand as the Author himself is unparallel to our Evangelists in matter of truth and that is Lucian in his title of the first book of true History 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the Evangelist at his entry into this History mentioneth the former Treatise of his Gospel because this Treatise of The Acts of the Apostles taketh at that and as that contained the Life and Doctrine of our Saviour himself so doth this the like of his Apostles And therefore the words immediately following Of all that Jesus began to do may not unfitly be interpreted to such a meaning that Jesus began and his Apostles finished though it is true indeed that in Scripture phrase to begin to do and to do do sound to one and the same sense as Matth. 12. 1. compared with Luke 6. 1. Mark 6. 2. compared with Matth. 13. 54. c. Now the method that the Evangelist prescribes unto himself and followeth in this Book is plainly this From the beginning of the Book to the end of the twelfth Chapter he discourseth the state of the Church and Gospel among the Jews and from thence forward to the end of the Book he doth the like of the same among the Gentiles and therfore accordingly although the title of the Book be The Acts of the Apostles as of the Apostles in general yet doth he more singularly set himself to follow the story of the two Apostles Peter and Paul Peters to the 13 Chapter and Pauls after because that these two were more peculiarly the fixed Ministers of the circumcision and of the uncircumcision Gal. 2. 8. and so doth Moses intitle a reckoning of the heads of the Fathers houses of all the Tribes of Israel in general Exod. 6. â—4 and yet he fixeth at the Tribe of Levi and goeth no further because the subject of his Story lay especially in that Tribe in Moses and Aaron §. Of all that Jesus began to do and to teach Not that Luke wrote all things that Jesus did nor indeed could they be written John 21. 25. but that 1. He wrote all those things that were necessary and not to be omitted Theophylact and Calvin 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all for many as it is frequently done in Scripture 3. And chiefly that he wrote something of all the heads of Christs actions and doctrine for he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camerarius Or 4. As the woman of Samaria saith that Christ had told her all things that ever she did Joh. 4. 29. whereas he told her but some few particulars but they were such as whereby she was convinced he could tell her all So though Luke did not specifie all and every action and doctrine of Christ that ever he did and taught yet did he write of such as whereby it was most clear that Christ was the Messias Vers. 2. After that he through the Holy Ghost had given commandments to the Apostles whom he had chosen There is some diversity in pointing and reading this Verse some take it in the order and posture that our English hath it applying the words through the Holy Ghost to Christs giving commandments and read it thus after â—â— had given commandments through the Holy Ghost and so doth the Vulgar Latine Theophylact Marâ—rat and indeed the pointing in the best Copies Others as the Syrian Arabick and Beza with them conjoyn it thus Giving commandments to the Apostles whom he had chosen by the Holy Ghost Now in the main thing it self there is not so much difference as to make any great scruple or matter how the words are pointed for Christ may as well be said to command his Disciples by the Holy Ghost as to chuse them by the Holy Ghost and so e contra But it is material to consider First That it is more proper by far to conceive Christ acting the Holy Ghost upon the Disciples and that when they were called than his acting him in himself in calling them Secondly That there is no mention at all of such an acting of the Holy Ghost in the Disciples choosing but there is expresly at their receiving their charge and therefore not only the pointing of the Text and the consent of divers Copies Expositors and Interpreters that read as our English doth but even the very thing it self and truth and evidence of Story require that it should be so read Now why Christ should be said to give commandment through the Holy Ghost and what commandment this was that was so given to them is much in controversie There is mention indeed of Christ breathing of the Holy Ghost upon them Joh. â—0 22. and of a commandment or two given them afterward as To go teach all Nations Matth. 28. 19. and to abide at Jerusalem till the promise of the Father Act. 1. 4. And the exposition and interpretation that is commonly given of these words doth sense them thus That Christ by the vertue of the Holy Ghost in himself did give them these commands Whereas it is far more agreeable to the stile and phrase of Scripture to expound them in another sense namely that Christ by the Holy Ghost infused into his Disciples did command them not by the words of his own mouth but by the direction of his Spirit within them and so the Prophets were commanded Zech. 1. 6. where the LXX use the same Greek word For first else to what purpose did he breath the Holy Ghost upon them and bid them receive it Sure they had something beside the Ceremony of breathing bestowed upon them and what can that be conceived to be if not the Holy Ghost to inform them of what they yet knew not and to direct them what he would have them to do Secondly It is therefore observable that on Pentecost day they received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 8. and Luke 24. 49. Power and abilities to execute their charge for indeed their charge was given them by Christ before Now Christ was not with them continually to talk with them and to instruct them but came by times among them and away again and therefore on the very first night that he appeared unto them he distributed the Holy Ghost among them to be their constant instructer and injoyner what they were to do in that calling and employment to which they were ingaged and the fruit of one of these instructions and injunctions by the Holy Ghost within them was the choosing of Matthias Vers. 3. To whom also he shewed himself alive after his passion by many infallible proofs §. The History of the resurrection and Christs several apparitions after it On the first day of the week a a a Luke 24. 1. very early in the morning b b b Matt. 28. 1. when it began to dawn
strange Languages when they did speak them but conceived they had babbled some foolish gibberish and canting they themselves could make nothing of as drunken men are used to do And this caused their so wretched a construction of so Divine a Gift For the Jews of the strange Nations and Languages that perceived and understood that the Disciples did speak in their Languages were amazed and said one to another What meaneth this Vers. 12. But these other Jews Natives of Jerusalem and Judea that understood only their own Syriack and did not understand that they spake strange Languages indeed these mocked and said These men are full of new or sweet wine grounding their accusation the rather because that Pentecost was a feasting and rejoycing time Deut. 16. 11. And according to this conception it is observable that Peter begins his speech Ye men of Judea Vers. 14. But Peter standing up with the eleven said c. Reason it self if the Text did not would readily resolve that it was not Peter alone that converted the 3000 that are mentioned after but that the rest of the Apostles were sharers with him in that work For if Peter must be held the only Orator at this time then must it needs be granted that either the 3000 which were converted were all of one Language or that the one Language that he spake seemed to the hearers to be divers Tongues or that he rehearsed the same speech over and over again in divers Languages any of which to grant is sensless and ridiculous and yet unless we will run upon some of these absurdites we may not deny that the rest of the twelve preached now as well as Peter But the Text besides this gives us these arguments to conclude the matter to be undoubted First It saith Peter stood forth with the eleven vers 14. Now why should the eleven be mentioned standing forth as well as Peter if they spake not as well as he They might as well have sitten still and Peters excuse of them would as well have served the turn It was not Peter alone that stood forth to excuse the eleven but Peter and the eleven that stood forth to excuse the rest of the hundred and twenty Secondly It is said They were pricked in their hearts and said to Peter and to the rest of the Apostles What shall we do Why should they question and ask counsel of the rest of the Apostles as well as Peter if they had not preached as well as he Thirdly And it is a confirmation that so they did in that it is said Vers. 42. They continued in the Doctrine of the Apostles of the rest as well as Peter Fourthly If that were the occasion that we mentioned why they suspected the Apostles and the rest drunk then will it follow that Peter preached and spake in the Syriack Tongue chiefly to those Jews of Judea and Jerusalem that would not believe because they could not understand that the Disciples spake strange Languages but thought they canted some drunken gibberish And to give some probability of this not only his preface Ye men of Judea but also his laying flatly the murder of Christ to their charge Vers. 22. 23. do help to confirm it and the conclusion of his Sermon and of the story in the Evangelist doth set it home that if Peter preached not only to these Natives of Judea yet that he only preached not at this time but that the others did the like with him in that it is said They that gladly received his words were baptized and then as speaking of another story he saith there were added about the same day 3000 souls Now the reason why Peters Sermon is only recorded and the story more singularly fixed on him we observed before §. Brief observations upon some passages in Peters Sermon Vers. 15. It is but the third hour of the day And on these solemn Festival days they used not to eat or drink any thing till high noon as Baronius would observe out of Josephus and Acts 10. Vers. 17. In the last days The days of the Gospel because there is no way of salvation to be expected beyond the Gospel whereas there was the Gospel beyond the law and the law beyond the light of the ages before it Yet is this most properly to be understood of those days of the Gospel that were before Jerusalem was destroyed And the phrase the last days used here and in divers other places is not to be taken for the last days of the world but for the last days of Jerusalem the destruction of which and the rejection of the Jews is reputed the end of that old world and the coming in of the Gentiles under the Gospel is as a new world and is accordingly called a new Heaven and a new Earth Upon all flesh Upon the Heathens and Gentiles as well as upon the Jews Act. 10. 45. contrary to the axiome of the Jewish Schools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The divine Majesty dwelleth not on any out of the Land of Israel Vers. 20. Before the great and notable day of the Lord come The day of Jerusalems destruction which was forty years after this as was observed before so that all these gifts and all the effusion of the Spirit that were to be henceforward were to be within the time betwixt this Pentecost and Jerusalem destroyed And they that from hence would presage prophetick and miraculous gifts and visions and revelations to be towards the end of the world might do better to weigh what the expression The great and terrible day of the Lord meaneth here and elsewhere in the Prophets The blood of the Son of God the fire of the Holy Ghosts appearance the vapour of the smoke in which Christ ascended the Sun darkned and the Moon made blood at his passion were all accomplished upon this point of time and it were very improper to look for the accomplishment of the rest of the prophesie I know not how many hundreds or thousands of years after Vers. 24. Having loosed the pains of death or rather Having dissolved the pains of death meaning in reference to the people of God namely that God raised up Christ and by his resurrection dissolved and destroyed the pangs and power of death upon his own people Vers. 27. Thou wilt not leave my soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Thou wilt not give my soul up And why should not the very same words My God my God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be translated to the same purpose Why hast thou left me and given me up to such hands and shame and tortures rather than to intricate the sense with a surmise of Christs spiritual desertion In Hell Gr. Hades the state of souls departed but their condition differenced according to the difference of their qualities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diphilus apud Clem. Alex. Strom. 5. Vers. 38. Be baptized in the Name of the Lord Jesus Christ. Not that their Baptism was not
blindness thinking his shadow to be miraculous as well as his person or out of a câ—eating perversness thinking to gain by his power though they would none of his doctrine and that none of their sick were healed because there is no mention of any such healing at all If we should thus understand the story surely we should do less wrong to the Text and to our own understandings than some have done that have taken it in a better sense For be it that God intending to magnifie Peter the Minister of the circumcision in the eyes of the circumcised did give him a more extraordinary power of miracles for their sakes that stood upon miracles so much so that not only himself but his shadow also could heal diseases yet how ridiculous and sensless is that which Baronius would infeâ— hereupon namely That Peter therefore was Prince of all the Apostles and that therefore the shadows or images of holy men are of holy use and Religious Worship and that the Pope who is Peters shadow and representation hath Peters power and qualification Vers. 20. All the words of this life It hath scrupled divers Expositors why the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be added here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as seeming to bend the meaning and sense to this present and temporal life and thereupon they have concluded that there is an hypallage or change of construction and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of this life is instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these words of life and to this sense is it translated by the Syriack But the construction is easie and the composure of the words will appear most proper if the seventeenth Verse be a little seriously considered it is said there that it was the Sect of the Sadduces that imprisoned the Apostles a generation that denied the Resurrection and the life to come and to this it is that this divine revelation referreth when it chargeth the Apostles that they should go again into the Temple where they had been apprehended the day before and imprisoned for preaching the Resurrection and that they should not spare to speak and utter the doctrine of this life which the Sadduces so much denied Vers. 21. And they called the Councel together and all the Senate of the children of Israel The Syriack reads they called their companions and the Elders of Israel taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to mean either their fellows and companions in the same Sadducean Opinion and Heresie or their fellow Priests and Scribes which were not of the Sanhedrin But since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will very harshly bear either of these senses and constantly is used in another for the Sanhedrin or bench of Judges of the LXX Elders I should take it so also in this place and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Senate understand the Judges or Elders of the two other Judicatories which were erected one in the outer Court gate or in Solomons Porch and the other in the inner or the beautiful gate of the Temple consisting of three and twenty men a piece Maymonid in Sanhed Per. 1. And so did this busie High Priest call together all the three Courts or Benches of Judges in Jerusalem an hundred and seventeen Elders in all if there were a full appearance the Lord so disposing it that all his Apostles and all his chief enemies might deal it together And now as that was fulfilled which Christ had spoken of them They shall bring you before Councels for my name sake so was also that which he had promised unto them that it should be given them what they should speak that their enemies should not be able to gainsay But the Judges of the earth would not be wise nor instructed to serve the Lord and to kiss the son therefore his anger shortly kindled and Jerusalem perished in her unbelief Vers. 24. Now when the High Priest So is it to be understood though in the Greek it be only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priest and the reason is because first Annas in this meeting was not the President of the Councel for which he is called the High Priest elsewhere for this was not a Sanhedrin or the usual Court but an extraordinary and unusual Convocation Secondly Mention is made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately after and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would scarcely have sounded well so near together Vers. 34. A Pharisee named Gamaliel a Doctor of the Law had in reputation among all the People This was Pauls Tutor Acts 22. 3. the son of Simeon that took Christ into his arms Luke 2. and the Grandchild of famous Hillel He is called Gamaliel the Elder for there were two others of the same name one his Grandchild the other his great Grandchild in the fifth descent and he is always called Rabban Gamaliel and so likewise were those two his Grandchildren intitled These being three of the seven that only carried this title Rabban A title which was of the highest eminency and note of any title among their Doctors and that very title the weth the great reputation he had among the people In the Talmudick Writers there is very frequent mention of Rabban Gamaliel but scarcely distinguishing which of the three they mean yet so much to be collected out of them as to confute that forgery of Lucians Epistle which yet Baronius hath graced with this Testimonial Narrat Lucianus in ea quam totus Christianus orbis recepit Epistola that Gamaliel became a most zealous Christian and professor of the Gospel that he received Nicodemus when the Jews had â—ast him out and that he buried the body of Stephen and held a solemn mourning for him seventy days In Pirke Abhoth Perek 1. this saying is ascribed to this Gamaliel among the several Adagies of those Doctors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Procure thy self a tutor and get thee out of doubting and do not multiply to pay thy tithes by conjecture He is held to have died 18 years before the destruction of the City or about 22 years after this and Onkelos the Targumist of the Law is reported to have burnt threescore and ten pound of Frankincense for him being dead And by this it is more than a conjecture that he died not a Christian but lived and died in his Pharisaical opinions and profession Vers. 36. For before these days rose up Theudas There is mention of one Theudas in the Talmud in Sanhedr Perek Helek and he is called a Physitian Theudas the Physitian saith that neither Cow nor Sow cometh from Alexandria And there is mention of one Theudas a Sorcerer in Josephus Ant. lib. 20. cap. 2. When Fadus was Governor of Judea saith he a wizard named Theudas perswaded a great company to take their goods and to follow him to the river Jordan for he said he was a Prophet and that dividing the river by a command he would procure them an easie passage
is exceedingly delighted with and given to the cruelty of the Sword-plays in which he swept away a world of Servants and Freemen that had been accusers of their Masters in the time of Caius And which was most ridiculous he caused the statue of Augustus to be removed out of the place because it should not behold such bloody work being inhumanely himself delighted in that butchery which he thought too barbarous for a brazen statue to look upon These bloody spectacles brought him to an habit of cruelty which was augmented and hardened in him by the damnable counsels of his Empress Messalina a woman wicked above parallel or expression and by the spurrings on of other sycophants C. Appius Silanus is put to death because he refused to incestuate Messalina when she desired him for he had married her mother but because Claudius must not hear of this beastly cause of her displeasure Narcissus a freeman of the Emperor accused him for this that in a dream he had seen Appius slay the Emperor Upon his death the people began to expect no more goodness from Claudius at all but gave him up for a Tyrant like the two that had gone before him whereupon Annius Vincianus and Futius Camillus Scribonianus and others conspired against him but being deserted of their souldiers in the enterprize they are glad to end their lives by their own hands that they might escape the executioners Messalina and Narcissus and others of their faction using the stupid folly of the Emperor to the compassing of their own wills involve in false accusations and in miserable deaths an infinite multitude of men and women honorable and inferior of all qualities and conditions according as the spleen of any of them moved or was provoked Among them that thus perished Arria the wife of Caecinna is upon record for her Roman valour for when her husband trembled and was afraid to slay himself she took the sword out of his hand and fell upon it and gave it him again reeking with her blood with these words Behold boy how I feel no pain And now saith my Author were matters come to such a pass that nothing was reputed a greater vertue than to die valiantly and like a Roman To such a cruelty had custom and evil counsel brought him that of himself was of a reasonable gentle nature but wanted constancy and discretion to manage it THE CHRISTIAN HISTORY THE Jewish and the Roman Of the Year of CHRIST XLIV And of the Emperor CLAUDIUS III. Being the Year of the WORLD 3971. And of the City of ROME 796. Consuls Claudius Caesar III. L. Uitellius ACTS CHAP. XII Vers. 2. And he killed Iames. §. 1. The Martyrdom of James the great WE are now come to the time of Great James his death For Agrippa coming the last year into Judea as we saw from Josephus and it not being probable that he should do this exploit before Easter as the circumstances told us we may justly take this year for its proper time and place Now about that time saith St. Luke Herod the King the Syriack addeth who is called Agrippa stretched forth his hands to vex certain of the Jews and he killed James the brother of John with the sword The first words About that time relate to what went before in the preceding Chapter vers 28. and meaneth in the days of Claudius Caesar. Now what should be the incentive of the spleen of Agrippa against the Church is not specified it may well be supposed it proceeded from that his Ceremoniousness and strict observance of Mosaick Rites which is mentioned by Josephus Concerning the Martyrdom of James under this his spleen we will content our selves with the words of the Text He killed James the brother of John with the sword accounting all other additional circumstances which may be found in officious Authors to be nothing else but gilded legends and fond inventions As that mentioned by Eusebius out of Cleniens his Hypotyposeon concerning his accuser that seeing his constancy to the death confessed the faith and was martyred with him That by Epiphanius that he lived and died a Virgin and that by * * * Tom. 2. Iulii 25. Surius who is the bell-weather for old winter tales that telleth That his body after his martyrdom was shipped by Ctesiphon and his fellow-Bishops for Spain that the Ship in six days was directed thither without Pilot or Compass but only by the influence of the Corps that it carried That at the landing the body was taken up into the air and carried near the place of its burial twelve miles off That Ctesiphon and his fellows werâ— led to it by an Angel And more such trash that it is but labour lost either to read or mention §. 2. The Apostles Creed The Creed was made upon this occasion saith a a a De Institut Cleric l. 2. c. 56. extat in Auctario ad Biblioth Patrum â—ol 620 Rabanus Maâ—…s as our Ancestors have delivered unto us The Disciples after the Ascension of our Saviour being inflamed with the Holy Ghost c. And being charged by the Lord to go to all Nations for the preaching of the Gospel when they are to part one from another they first make a common platform among themselves for their future preaching Lest being severed in place divers and different things should be preached to those that were invited to the faith of Christ. Being therefore together in one place and filled with the Holy Ghost they compose a short platform for their preaching conferring together what they thought And this they appoint to be given to them that believe and to be called Symbolum c. Thus he and very many others with him conceiving that the Apostles supplied not only the matter of the Doctrine contained in the Creed but the very form and words also For Peter said say they I believe in God the Father Almighty John The maker of Heaven and Earth James And I believe in Jesus Christ his only Son our Lord. Andrew Which was conceived by the Holy Ghost born of the Virgin Mary Philip Suffered under Pontius Pilate was crucified dead and buried Thomas He descended into Hell the third day he rose again from the dead Bartholomew He ascended into Heaven sitteth at the right hand of God the Father Almighty Matthew From thence shall he come to judge both the quick and the dead James the son of Alpheus I believe in the Holy Ghost the Holy Catholick Church Simon Zelotes The communion of Saints the forgiveness of sins Judas the brother of James The resurrection of the flesh Matthias The life everlasting Amen Thus the hundred and fifteenth Sermon de Tempore that goeth under the name of b b b Tom. 10. col 849. Austen but apparent that it is not his by this that here is reckoned the descent into Hell which in his book c c c Tom. 3. p. 143. de Fide Symbolo is quite omitted Now were this
Tradition as true as it is punctual it would readily plead for its own place in Chronology namely about this time at which we now are before James his death for he gave in his symbolum according to this tradition among the rest But that this opinion of the Apostles casting in every one his parcel is of no validity but a presumptuous and false surmise may be evinced by these Arguments First d d d Mr. Pâ—rk on the Creed Because the title of The Catholick Church is neither used in any of the Apostles writings nor is it likely that it came into use till after the Apostles days when the Church was dispersed into all parts of the earth Secondly Because the Article He descended into Hell is not owned or acknowledged at all by the Nicene Creed nor by any of the ancientest Fathers next the Apostles times in their reckoning up of the Articles of the Creed as see instances in abundance in e e e Pag. 410. Polanus his Syntagma lib. 6. cap. 21. Thirdly If the matter and words of the Creed had been from the Apostles themselves why is it not then Canonical Scripture as well as any of the sacred Writ Fourthly In the giving in of their several Symbols or parcels after the manner opinionated before there is so great disproportion and inequality some giving so much and some so little that it maketh the contribution it self to be very suspitious Fifthly The Summary Collection of the points of Christian Religion taught by the Apostles and delivered by them to others to teach by consisteth of two heads Faith and Love 2 Tim. 1. 13. But the Creed consisted of faith only I rather think therefore saith Mr. Perkins that it is called the Apostles Creed because it doth summarily contain the chief and principal Points of Religion handled and propounded in the Doctrine of the Apostles and because the points of the Creed are conformable and agreeable to their Doctrine and Writings §. 3. Traditions With their framing of the Creed before their parting hath Baronius joyned also their delivery of Traditions Sicut symbolo saith he ita etiam aliis absque Scriptura traditionibus Ecclesiae imperitis diviserunt sibi ad quas singuli proficiscerentur orbis terrae provincias Having thus imparted the Creed and also traditions without Scripture to the Church they parted among themselves what Country every one of them should go unto These Traditions the a a a Sâ—ss 4. decret 1. extat â—om 4. conciliâ—rum par 2. Councel of Trent divideth into those which were received by the Apostles from the mouth of Christ or delivered from hand to hand from the Apostles to our times the Holy Ghost dictating them unto them And these those Fathers hold of equal authority with the Scriptures and the Councel curseth them that shall willingly and knowingly contemn them And well do they deserve it if they did but certainly and assuredly know that they came from such hands Bellarmine b b b Liâ— 4. de verbo non script c. 2. extat tom 1. pag. 166. hath stretched the name and piece of Traditions to one tainterhook higher For Traditions saith he are Divine Apostolical and Ecclesiastical Divine are those which were received from Christ himself teaching his Apostles and yet are not to be found in the Scriptures such are those which concern the matter and form of the Sacraments Apostolical are those which were instituted by the Apostles not without the assistance of the Holy Ghost and yet are not to be found in their Epistles Ecclesiastical traditions are properly called certain old customs begun either by Prelates or by people which by little and little by the tacit consent of the people obtained the power of a Law Under these heads especially under the two first hath he placed these particulars c c c Ibid. c. 9. The perpetual Virginity of Mary the number of the Canonical books Baptizing of Infants blessing the water before bidding them renounce Satan and his works signing them with the sign of the cross anointing them with oyl not re-baptizing after Heretiques Lent Ember week inferior Orders in the Church worshipping of Images c. To which d d d Vid Whitaker de S. Script controv 1. q. 6. c. 5. others add The oblation of the Sacrament of the Altar Invocation of Saints Prayer for the dead the Primacy Confirmation Orders Matrimony Penance extreme Unction Merits necessity of Satisfaction Auricular Confession c. Into which controversie not to enter concerning the thing it self which so many grave and learned pens have handled sufficiently reckoned by Bellarmine though with small good will in his entry upon this question let but reason and indifferency censure concerning that which is more proper to this discourse namely the time of delivering these Traditions whether this or any other And here in the first place let the Reader but consider that at this time there was no more of the New Testament written than the Gospels of Matthew and Mark if so be that those also were written at this time And then let him judge how sensless a thing it is to speak of delivering unwritten Traditions to the Church when almost all the New Testament was yet to be written Or take it at the Councel at Jerusalem which was divers years hence when all the Apostles were all together and giving rules to the Church or take it at Pauls apprehension at Jerusalem when imagine all the Apostles to be together again and even at either of those times will the same absurdity follow still for no more of the New Testament was written or very little more than now And then how ridiculous doth it appear That the Apostles should offer to give rules to the Church by unwritten Tradition when they had all their Epistles for rules of the Church yet to write If they would leave the Church to be regulated by unwritten Traditions why should they write after And if they would have her regulated by their writings why should they give her unwritten Traditions before A quick wit will nimbly answer that they left her such Traditions as were not to be expressed in their writings but let an honest conscience and an unprejudicate judgment censure whether this will abide the test yea or no. For is it within any compass of likelihood that these Apostles did know what things Paul would not write of in his Epistles that they should deliver such things before-hand for Tradition when as yet they hardly knew whether he was to be an Apostle of the Gentiles or no when they did not know whether he would write any Epistles or no much less did they know what Epistles he would write Appello conscientiam and so much for Traditions Vers. 3. He proceeded to take Peter also c. §. Peters imprisonment and delivery James his death was seconded by Peters imprisonment but his time for martyrdom was not yet come as was the others
Africa 789 Affirmative and Negative Word or Phrase are used together commonly in Scripture for Elegancy 513 Agapae Feasts of Charity what 315 Age of Man shortned at the flood building of Babel and in the Wilderness 11 34 Ages of the World 4 11 Ages it 's very common in Scripture in reckoning the ages of Men and other things to count the year which they are now passing for a year of their age be it never so lately begun 487 Agrippa his Original Succession to his Uncle-Brother zeal to the Jewish Law p. 321. His miseries p. 818 to 820. His case hopeful p. 825. He is fully enlarged and Crowned and not long after slew James and imprisoned Peter to please the Jews for he was much their friend p. 828 858 879 889. His Death miserable 889 Ahasuerosh the same with Artaxerxes a greater Prince than Darius c. 140 Alabarcha not the name of a Man but an Office 819 Allegory The Jews did usually turn the Scriptures into Allegory which did not only taint their own Posterity but also the Church of Christ. 373 Allegations Citations or Quotations when taken out of the Old Testament by the New are sometimes two places couched together as if they were one yet maketh it sure that the first is that very place which it taketh on it to cite though the second be another 451 Alexander the Conqueror had the Prophesie of Daniel shewed to him p. 2065. * The Occurrences of the Temple under Alexander 2065 2066. * Almanach or Kalendar Jewish with the Festivals Attendance of the Priests and the Lessons out of the Law and Prophets 401 to 406 Alms not unclean though given by an Heathen 843 Alpha and Omega so Christ is called an usual phrase in the Jewish Writers 341 Alpheus and Cleopas the same Man p. 242 270. He had four Sons Apostles 660 Altar of Incense what p. 721 1083. * Of Burnt Offerings what p. 722 2029. * The manner and way of burning up Wood for it p. 984 c. How so much burnt Offerings could be offered on it in so small a time p. 2029 2030. * When the Altar was whited p. 2036. * Brazen Altar put on the North side the Altar what p. 2036. * Of what nature and use the Horns of the Altar were 2033. * Amen The Jews used it as a solemn Affirmation upon or in a sort of swearing p. 515. In the Old Testament it s used in a way of wishing or praying Christ useth it by way of assertion or affirming with the reasons p. 535 536. Why our Saviour useth it so often ibid. Amen Amen Christ often useth it double John always and why 535 536 Anathama Maranatha what 304 305 Ananias and Saphira their History p. 762 c. They were destroyed for despising the Spirit of the Messias p. 278. For affronting the Holy Ghost ibid. And often not a Conjuctive Particle but only illustrating or explicatory p. 518. This Conjunctive Particle And is very oft cut off by Ellipsis in Scripture 782 Andrew the Apostle called one of the first yet ever put after the rest in the mentioning of them p. 635. Had a suspension for a time in his attendance on Christ. 633 635 Angels created with the Heavens in probability fell out of envy to Man p. 2. Angels for Devils or Ministers 303. Angels was one of the Titles of the Ministers of the Jewish Synagogue as also of the Gospel Ministry afterward p. 323 341 616 617. Angels are called The heavenly Host. p. 428. When the Scripture speaketh of the coming or going of Angels or Spirits it generally meaneth after a visible and an apparent manner p. 512. The Ministration of Angels what p. 668 669. Angel Tutelar or Guardian 886 Annas supposed to have been the Nasi or Head of the Sanhedrim when Christ was had before him p. 454. But he was indeed the Sagan or Vicegerent to the High Priest at that time 912 Anointing much in use among the Jews our Saviour was three times anointed by Mary Magdalen twice his feet once at her Conversion and again six days before the Passover a third time his Head and Body two days before the Passover p. 251 252. Anointing the sick with Oyl was used by the Jews for a Charm by the Christians as Physick in order to a cure the Elders of the Church being present to pray for a blessing and to instruct the sick p. 333. Christs anointing was his setting a part for Mediator and Minister of the Gospel c. also his apparent Instalment into that Office by the Holy Ghost p. 616 617. Anointing Oyl how compounded 2051. * Antichrist Paul looks upon the Jewish Nation so obstinate and unreasonable as the Antichrist p. 296. See Man of Sin St. John tells of many Antichrists these were such as were Apostates from the Gospel p. 339. Antichrist of the second Edition was much inlarged in Rome Heathen and especially Papal p. 344. At first Antichrist was the perverse Jews in their differing Sects partly unbelieving and partly apostatizing p. 373. until the Papal Antichrist arose which took up the like quantity of Traditions Legends false Miracles Ceremonys c. and then the two Parts make one entire Antichrist p. 373. The first Generation of the Jews in the Apostles time was Antichrist and the same Spirit being still in that Nation or People for any thing I know they may be destroyed with the Romish Antichrist notwithstanding a Remnant may be saved p. 376. Antichrist and his Dominion was offered to Christ. 508. Antigonus of Soto President of the Sanhedrim part of his History 2080. * Antioch a Seat of the Roman Government one of the first places planted with Christianity 286 Antiochus Epiphanes part of his History 2087 2088. * Antonia the Tower described 1060. * Antoninus Philosophus Marcus Aurelius the Emperor supposed to have many discourses with the Jewish Rabbins yea to become a Proselyte to them 369 Apion his original his writing against the Jews his end 860 Apollinaris supposed Christ to have no humane soul confuted 396. Marg. Apocrypha ill placed by the Papists between the two Testaments 1014 Apostacy or a falling away upon the first planting of the Gospel 297 298 Apostles were ordained by Christ in a Mount near Capernaum to found and carry on the Gospel Church p. 223. Their number three Ends of their appointment ibid. After they were ordained they remained about a year with Christ as Probationers to see his Works and learn his Doctrin p. 223 233. Apostles one of the Titles of the Gospel Ministers ibid. They had the Spirit given them to heal Diseases and cast out Devils some considerable time before they had it given them with commission to preach the Gospel p. 234. Why they were sent out unfurnished as to mony c. ibid. Upon Christs appearing to them at Supper after his Resurrection they receive the Holy Ghost to give them a power of Life and Death distinct from what they had yet received or were to
same point of time 222 Timothy part of his Character and his fitness for the Gospel Ministry 294 Tisri answering part of September a famous Month. 204 Tithes the greatest part of them were paid to the Priests and Levites and their forty eight Universities while they were studying there to fit them for the Ministry in the Synagogues into which being placed they were all maintained by Tithes 309 Tithing Mint c. what 256 Titles of the Gospel Ministers what 223 Tongue or Tongues the Gift of Tongues a necessary means to bring the Gentiles into Religion again p. 276 They were the gift of the Holy Ghost p. 281. Why they were given p. 281. Speaking with them was in order to understand the Original Text and to Expound it to Men of differing Languages p. 285. The confusion of Tongues into what number they were divided The Hebrew Tongue was the 〈…〉 of Adam and the Tongue of God it began with the World and the Church The whole Tongue is contained in the Bible most of the Eastern Tongues use the Characters or Letters of its Language p. 1012 1013. The Chaldee Syrian the Arabian and the Latine Tongues how changed p. 1016. The Brittain Tongue near a Thousand years ago what 1017 Tophet the Valley of Tophet why so called 1053. * Tower the Tower Antonia described Page 1060. * Trachonitis what Country and whence its Name 453 Trade Paul was taught to make Tents of Skins for Souldiers before set to his Studies which was common among the Jews 295 Traditions of the Jewish Elders some of them set down p. 236. The Jews were more mad of their Traditions and Carnal Rites after the Fall of Jerusalem than before p. 270 271. Traditions unwritten divine by Christ Apostolical by the Apostles Ecclesiastical old Customs that have obtained the force of Laws This Popish Doctrine is shewed to be nonsensical and false p. 885. Christ came when Traditions were at the highest p. 207. The Jews said they were an unwritten Law called Cabbalah given to Moses at Sinai and delivered to succeeding generations by word of Mouth c. p. 652 653. The hands through which the Jews say they passed 457 458 652 Transfiguration of Christ. 239 Translation of the Seventy when where and how begun hath many Errors in it wilfully done by the Translators with the Reasons why and how p. 488 491. Therefore the cause is shewed why it s made use of in the New Testament even in some of those untrue Translations and the Reason is good 488 to 491 Transubstantiation is against one of the Laws given to Noah p. 9. It is condemned 694 Treading the Wine Press used to signifie great slaughter 349 Treasuries of the Temple how distinguished 1058. * Treasuries of the Temple two fold viz. Treasury Chest and Treasury Chamber yet both called Corban p. 1095. * Two Treasury Chests and for what p. 1095. * Eleven Treasury Chests and for what p. 1096. * Treasury Chambers where they were and when emptied 1097. * Trespas Offering doubted and undoubted suspensive and apparent p. 933. This and the sin-offering were a kin in somethings p. 933. For what sort of Offenders p. 934. The disposing thereof 934 Tribute paying to Cesar cleared and illustrated 255 Trinity the three Persons in the Trinity in the shape of three Men dine with Abraham in Hebron p. 13. And eat the first Flesh that is mentioned to be eaten in Scripture p. 695. The Second and Third go to Sodom The First tarries with Abraham to whom Abraham petitions for Sodem p. 13. Trinity of Persons in the Godhead demonstrated at the first Creation at the confusion of Tongues at Christs Baptism at the Gift of Tongues and many other Instances of a Trinity p. 483 484. Trinity how expressed from 995 Triphon the Jew Antagonist to Justin Martyr might well be R. Tarphon much mentioned in the Talmuds 367 Truth overcome by custom 1007* Trumpets how sounded p. 920. The Feasts thereof 979 980 Turks were the posterity of Ismael say some or the Jews carried Captive into the Northern parts of the World 16 Twenty six something a rare number 37 V. VAILS how many used about the Temple and where p. 1080. * The Vails that divided the holy and most holy place were two yet accounted but one and why Page 1085. * Vailing in the Worship of God how used and abused 302 303 Vainglory and Revenge strange 797 Valentius and Eutyches avetred Christ to have a body only in appearance consuted 397 Valley of Tophet why so called 1053. * Valuation of Persons in reference to redemption of vows what 31 Velleius Paterculus his high commendations with a good deal of his Life and Writings 795 796 Vessels the number and fashion of the Vessels of the Sanctuary 2048 2049. * Vestments the Priests Vestments described p. 1077. * The High Priests under the Second Temple were consecrated by putting on the holy Vestments p. 2051. * The Jews think the Priests Vestments before the Law were the same as under the Law p. 2049. * What Vestments the High Priests had that the other Priests had not 2050. * Village what 648 Vine the Golden Vine in the Porch described with its use 1078. * Vipers the worst of Serpents 458 459 Virgin Mary was not so filled with grace as to be without sin p. 411. She did not vow Virginity 412 Virginity signified by three words in the Hebrew 419 Unclean and clean the Doctrine of them p. 30. Unclean such as were so how kept from the Temple p. 899. Four sourts of Penalties were doomed upon unclean Persons found in the Temple 899 901 902 Uncleanness Legal did contain a great deal of the Doctrin of sin 30 Unity of Essence in the Godhead 394 Universities such were the Cities of the Priests and Levites p. 41. Tithes the greatest part of them were paid to Priests and Levites in their forty eight Universities while they were studying there to fit them for the Ministry in the Synagogues 309 Unlearned and learned was an usual division of the Jewish Nation or People 652 to 659 Unwritten Law of the Jews with their Cabbalah or Tradions c. p. 652 653. The hands through which this passed 457 458 652 Voice is attributed to things without Life 563 Voice from Heaven what and how instead of the Vrim and Thummim 485 486 Vow Jephthah's vow how to be understood 51 Vows the valuation of persons in reference to redemption of vows 31 Vowels how used and to what Language p. 1013. Vowels to the Hebrew from the first Writing it 1014 Upper Room was an usual place to determine matters of Learning and Religion in 275 Urim and Thummim the Jews supposed the loss thereof to be supplied by their Bath Kol or a voice from Heaven 485 486 Urim and Thummim what 724 Usury what in old Rome and how managed 796 W. WALK or sit when used in a borrowed sense in Scripture do indifferently signifie to be or to continue Page 624 Wall the circuit of
undoubted sign of love towards God VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sell what thou hast and give to the poor WHEN Christ calls it perfection to sell all and give to the poor he speaks according to the Idiom of the Nation which thought so and he tries this rich man boasting of his exact performance of the Law whether when he pretended to aspire to eternal life he would aspire to that perfection vvhich his Countrymen so praised Not that hence he either devoted Christians to voluntary poverty or that he exhorted this man to rest ultimately in a Pharisaical perfection but lifting up his mind to the renouncing of vvorldly things he provokes him to it by the very Doctrine of the Pharisees vvhich he professed f f f f f f Peah Cap. 1. Hal. ◠For these things the measure is not stated for the corner of the field to be left for the poor for the first-fruits for the appearance in the Temple according to the Lavv Exod. XXIII 15 17. where what or how great an oblation is to be brought is not appointed for the shewing mercy and for the study of the Law The Casuists discussing that point of shewing mercy do thus determine concerning it A stated measure is not indeed prescribed to the shewing of mercy as to the affording poor men help with thy body that is with thy bodily labour but as to money there is a stated measure namely the fifth part of thy wealth nor is any bound to give the poor above the fifth part of his estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unless he does it out of extraordinary devotion See Rambam upon the place and the Jerusalem Gemara where the example of R. Ishbab is produced distributing all his goods to the poor VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A Camel to go through the eye of a needle c. APhrase used in the Schools intimating a thing very unusual and very difficult There where the discourse is concerning dreams and their interpretation these words are added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ff ff ff ff ff ff Rab. Berac fol. 55. 2. They do not shew a man a Palm-tree of Gold nor an Elephant going through the eye of a needle The Gloss is A thing which he was not wont to see nor concerning which he ever thought In like manner R. Sheshith answered R. Amram disputing with him and asserting something that was incongruous in these words g g g g g g Bava Mezia fol. 38. 2. Perhaps thou art one of those of Pombeditha who can make an Elephant pass through the eye of a needle that is as the Aruch interprets it Who speak things that are impossible VERS XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye that have followed me in the Regeneration THAT the World is to be renewed at the coming of the Messias and the Preaching of the Gospel the Scriptures assert and the Jews believe but in a grosser sense which we observe at Chap. XXIV Our Saviour therefore by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regeneration calls back the minds of the Disciples to a right apprehension of the thing implying that Renovation concerning which the Scripture speaks is not of the body or substance of the world but that it consists in the renewing of the Manners Doctrine and a dispensation conducing thereunto Men are to be renewed regenerated not the Fabrick of the World This very thing he teaches Nicodemus treating concerning the nature of the Kingdom of Heaven Joh. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Son of man shall sit upon the Throne of his Glory ye also shall sit THESE words are fetched out of Daniel Chap. VII ver 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words I wonder should be translated by the Interpreters Aben Ezra R. Saadia and others as well Jews as Christians Thrones were cast down R. Solomon the vulgar and others read it righter Thrones were set up where Lyranus thus He saith Thrones in the plural number because not only Christ shall judg but the Apostles and perfect men shall assist him in judgment sitting upon Thrones The same way very many Interpreters bend the words under our hands namely that the Saints shall at the day of judgment sit with Christ and approve and applaud his judgment But 1. besides that the Scene of the last Judgment painted out in the Scripture does always represent as well the Saints as the wicked standing before the Tribunal of Christ Mat. XXV 32. 2 Cor. V. 10. c. we have mention here only of Twelve Thrones And 2. we have mention only of judging the Twelve Tribes of Israel The sense therefore of the place may very well be found out by weighing these things following I. That those Thrones set up in Daniel are not to be understood of the last Judgment of Christ but of his judgment in his entrance upon his Evangelical Government when he was made by his Father chief Ruler King and Judg of all things Psal. II. 6. Mat. XXVIII 18. Joh. V. 27. For observe the scope and series of the Prophet that after the four Monarchies namely the Babylonian the Mede-Persian the Grecian and the Syro-Grecian which Monarchies had vexed the World and the Church by their Tyranny were destroyed the Kingdom of Christ should rise c. Those words The Kingdom of Heaven is at hand that Judiciary Scene set up Rev. IV. V. and those Thrones Rev. XX. 1. c. do interpret Daniel to this sense II. The Throne of Glory concerning which the words before us are is to be understood of the Judgment of Christ to be brought upon the treacherous rebellious wicked Jewish people We meet with very frequent mention of the coming of Christ in his Glory in this sense which we discoursed more largely of at Chap. XXIV III. That the sitting of the Apostles upon Thrones with Christ is not to be understood of their Persons it is sufficiently proved because Judas was now one of the number but it is meant of their Doctrine as if he had said When I shall bring judgment upon this most unjust Nation then your Doctrine which you have Preached in my Name shall judg and condemn them See Rom. II. 16. Hence it appears That the Gospel was Preached to all the twelve Tribes of Israel before the destruction of Jerusalem CHAP. XX. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who went out early in the morning to hire labourers YOU have such a Parable as this but madly applied in the Talmud we will produce it here for sake of some Phrases a a a a a a Hierof Berac fol. 5. 3. To what was R. Bon bar Chaija like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To a King who hired many labourers among which there was one hired who perform'd his work extraordinar◠well What did the King He took him aside and walkt with him to and fro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When even was come those labourers came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
by the forsaking of those rites partly by the bringing in of different manners and observances a Christian might be distinguished from a Jew The Law was not more solicitous to mark out and separate a Jew from an Heathen by Circumcision than the Gospel hath been that by the same Circumcision a christian should not Judaize And the same care it hath deservedly taken about the Sabbath For since the Jews among other marks of distinction were made of a different colour as it were from all nations by their keeping the Sabbath It was necessary that by the bringing in of another Sabbath since of necessity a Sabbath must be kept up that Christians might be of a different colour from the Jews VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Hail IN the vulgar Dialect of the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t Hieros Taaniâ—â— fol. 64. 2. The Rabbins saw a certain holy man of Caphar Immi and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All hail u u u u u u Ib. Sheviith â— 35. 2. 36. 1 How do they salute an Israelite All hail uu uu uu uu uu uu Id. Gittin fol. 47. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They held him by the feet This seems to have been done to kiss his feet So 2 Kings IV. 27. For this was not unusual As R. Janni and R. Jonathan were sitting together a certain man came and kissed the feet of R. Jonathan x x x x x x Hieros Kiddâ—shin â— 61. 3. Compare the Evangelists here and you will find that this was done by Mary Magdalen only who formerly had kissed Christs feet and who had gone twice to the Sepulchre however Matthew makes mention but of once going The story in short is thus to be laid together At the first dawning of the morning Christ arose a great earthquake hapning at that time About the same time Magdalen and the other women left their houses to go to the Sepulchre While they met together and made all things ready and took their journey to the Tomb the Sun was up When they were come they are informed by the Angels of his resurrection and sent back to the Disciples The matter being told to the Disciples Peter and John run to the Sepulchre Magdalen also followed after them They having seen the signs of the resurrection return to their company but she stayes there Being ready to return back Christ appears to her taking him for the Gardiner As soon as she knew him she worships him and embracing his feet kisseth them and this is the history before us which Matthew relates in the plural number running it over briefly and compendiously according to his manner VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Go ye therefore and teach all nations baptizing them c. I. THE enclosure is now thrown down whereby the Apostles were kept in from preaching the Gospel to all the Gentiles Matth. X. 5. For first The Jews had now lost their priviledge nor were they hence forward to be counted a peculiar people nay they were now become Lo-ammi They had exceeded the Heathens in singing they had slighted trampled upon and crucified the Creator himself appearing visibly before their eyes in humane flesh while the Heathens had only conceived amiss of the Creator whom they neither had seen nor could see and thereby fallen to worship the creature Secondly Christ had now by his blood paid a price for the Heathens also Thirdly he had overcome Satan who held them captive Fourthly he had taken away the wall of Partition And fifthly had exhibited an infinite righteousness II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is make Disciples Bring them in by baptism that they may be taught They are very much out who from these words cry down Infant-baptism and assert that it is necessary for those that are to be baptized to be taught before they are baptized 1. Observe the words here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Disciples and then after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching in the twentieth verse 2. Among the Jews and also with us and in all nations those are made Disciples that they may be taught * * * * * * Bab. Schab fol. 31. 1. A certain Heathen came to the great Hillel and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make me a Proselyte that thou maist teach me He was first to be Proselyted and then to be taught Thus first make them Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by baptism and then Teach them to observe all things c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptizing There are divers ends of Baptism 1. According to the nature of a Sacrament it visibly teacheth invisible things that is the washing of us from all our pollutions by the blood of Christ and by the cleansing of grace Ezek. XXXVI 25. 2. According to the nature of a Sacrament it is a Seal of divine truth So circumsion is called Rom. IV. 11. And he received the sign of Circumcision the Seal of the righteousness of Faith c. So the Jews when they circumcised their children gave this very title to circumcision The words used when a child was circumcised you have in their Talmâ—d y y y y y y Hieros Berac fol. 13. 1. Among other things he who is to bless the action saith thus Blessed be he who sanctified him that was beloved from the womb and set a sign in his flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sealed his children with the sign of the holy Covenant c. But in what sense are Sacraments to be called Seals Not that they seal or confirm to the receiver his righteousness but that they seal the divine truth of the covenant and promise Thus the Apostle calls Circumcision the Seal of the righteousness of Faith that is it is the Seal of this truth and doctrine that Justification is by Faith which justice Abraham had when he was yet uncircumcised And that is the way whereby Sacraments confirm Faith namely because they do doctrinally exhibite the invisible things of the Covenant and like Seals do by divine appoyntment sign the doctrine and truth of the Covenant 3. According to the nature of a Sacrament it obligeth the receivers to the terms of the Covenant for as the Covenant it self is of mutual obligation between God and man So the Sacraments the Seals of the Covenant are of like obligation 4. According to its nature it is an introductory into the visible Church And 5. it is a distinguishing sign between a Christian and no Christian namely between those who acknowledg and profess Christ and Jews Turks and Pagans who do not acknowledg him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciple all nations baptizing When they are under baptism they are no longer under Heathenism and this Sacrament puts a difference between those who are under the discipleship of Christ and those who are not 6. Baptism also brings its priviledge along with it while it
opens the way to a partaking of holy things in the Church and placeth the baptized within the Church over which God exerciseth a more singular providence than over those that are out of the Church And now from what hath been said let us argue a little in behalf of Infant baptism Omitting that argument which is commonly raised from the words before us namely that when Christ had commanded to baptize all nations Infants also are to be taken in as parts of the family These few things may be observed I. Baptism as a Sacrament is a seal of the Covenant And why I pray may not this seal be set on Infants The seal of Divine truth hath sometimes been set upon inanimate things and that by Gods appointment The Bow in the cloud is a seal of the Covenant The Law engraven on the Altar Josh. VIII was a seal of the Covenant The blood sprinkled on the twelve pillars that were set up to represent the twelve Tribes was a seal and bond of the Covenant Exod. XXIV And now tell me why are not Infants capable in like manner of such a sealing They were capable heretofore of circumcision and our Infants have an equal capacity The Sacrament doth not lose this its end through the indisposition of the receiver Peter and Paul Apostles were baptized their Baptism according to its nature sealed to them the truth of God in his promises concerning the washing away of sins c. And they from this doctrinal virtue of the Sacrament received confirmation of their faith So also Judas and Simon Magus hypocrites wicked men were baptized did not their Baptism according to the nature of it seal this doctrine and truth that there was a washing away of sins It did not indeed seal the thing it self to them nor was it at all a Sign to them of the washing away of theirs but Baptism doth in it self seal this doctrine You will grant that this Axiome is most true Abraham received the sign of circumcision the seal of the righteousness of faith And is not this equally true Esau Ahab Ahaz received the sign of circumcision the Seal of the righteousness of Faith Is not cirumcision the same to all Did not circumcision to whomsoever it was administred sign and seal this truth that there was a righteousness of Faith The Sacrament hath a sealing vertue in it self that doth not depend on the disposition of the receiver II. Baptism as a Sacrament is an obligation But now Infants are capable of being obliged Heirs are sometimes obliged by their Parents though they are not yet born See also Deut. XXIX 11 15. For that to which any one is obliged obtains a right to oblige ex aequitate rei from the equity of the thing and not ex captu obligati from the apprehension of the person obliged The Law is imposed upon all under this penalty Cursed be every one that doth not continue in all c. It is ill arguing from hence that a man hath power to perform the Law but the equity of the thing it self is very well argued hence Our duty obligeth us to every thing which the Law commands but we cannot perform the least tittle of it III. An infant is capable of priviledges as well as an old man and Baptism is privilegial An infant hath been crowned King in his cradle An infant may be made free who is born a slave The Gemarists speak very well in this matter z z z z z z Bab. Chetâ—bboth fol. 11. 1. Rabh Honna saith They baptize an infant Proselyte by the command of the Bench. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon what is this grounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On this that Baptism becomes a priviledge to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they may endow an absent person with a priviledge or they may bestow a priviledge upon one though he be ignorant of it Tell me then why an infant is not capable of being brought into the visible Church and receiving the distinguishing sign between a Christian and a Heathen as well as a grown person IV. One may add that an infant is part of his parent upon this account Gen. XVII 14. an infant is to be cut off if he be not circumcised when indeed the fault is his parents because thus the parents are punished in a part of themselves by the cutting off of their child And hence is that of Exod. XX. 5. Visiting the sins of the fathers upon the children because children are a part of their fathers c. From hence ariseth also a natural reason of infant Baptism The infants of baptized parents are to be baptized because they are part of them and that the whole parents may be baptized And upon this account they used of old with good reason to baptize the whole family the master of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In the name of the father c. I. Christ commands them to go and baptize the nations but how much time was past before such a journey was taken And when the time was now come that this work should be begun Peter doth not enter upon it without a previous admonition given him from heaven And this was occasioned hereby that according to the command of Christ the Gospel was first to be preached to Judea Samaria and Galilee II. He commands them to baptize In the name of the Father and of the Son and of the Holy Ghost but among the Jews they baptized only in the name of Jesus which we have observed before from Act. II. 38. VIII 16. XIX 5. For this reason that thus the Baptizers might assert and the Baptized confess Jesus to be the true Messias which was chiefly controverted by the Jews Of the same nature is that Apostolic blessing Grace and peace from God the Father and from our Lord Jesus Christ. Where then is the Holy Ghost He is not excluded however he be not named The Jews did more easily consent to the Spirit of the Messias which they very much celebrate than to the person of the Messias Above all others they deny and abjure Jesus of Nazareth It belonged to the Apostles therefore the more earnestly to assert Jesus to be the Messias by how much the more vehemently they opposed him which being once cleared the acknowledging of the Spirit of Christ would be introduced without delay or scruple Moses in Exod. VI. 14. going about to reckon up all the Tribes of Israel goes no further than the Tribe of Levi only and takes up with that to which his business and story at that present related In like manner the Apostles for the present baptize in the name of Jesus bless in the name of the Father and of Jesus that thereby they might more firmly establish the doctrin of Jesus which met with such sharp and virulent opposition which doctrin being established among them they would soon agree about the Holy Ghost III. Among the Jews the controversie was about the true
h h h h h h De Bell. Sacr. lib. 10. cap. 31. VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He will reprove the world of sin c. THE Holy Spirit had absented himself from that Nation now for the space of four hundred years or thereabout and therefore when he should be given and pour'd out in a way and in measures so very wonderful he could not but evince it to the world that Jesus was the true Messiah the Son of God who had so miraculously pour'd out the Holy Spirit amongst them and consequently could not but reprove and redargue the world of sin because they believed not in him VERS X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of righteousness c. THAT this righteousness here mention'd is to be understood of the righteousness of Christ hardly any but will readily enough grant but the question is what sort of righteousness of his is here meant whether his personal and inherent or his communicated and justifying righteousness we may say that both may be meant here I. Because he went to the Father it abundantly argu'd him a just and righteous person held under no guilt at all however condemn'd by men as a malefactor II. Because he pour'd out the Spirit it argu'd the merit of his righteousness for otherwise he could not in that manner have given the Holy Spirit And indeed that what is chiefly meant here is that righteousness of his by which we are justify'd this may perswade us that so many and so great things are spoken concerning it in the Holy Scriptures Isai. LVI 1. My Salvation is near to come and my righteousness to be revealed Dan. IX 29. To bring in everlasting righteousness Jer. XXIII 6. This is his name by which he shall be called THE LORD OUR RIGHTEOUSNESS And in the Epistles of the Apostles especially those of St. Paul this righteousness is frequently and highly celebrated seeming indeed the main and principal subject of the Doctrines of the Gospel In the stead of many others let this serve for all Rom. I. 17. For therein viz. in the Gospel is the righteousness of God reveal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from faith to faith which words may be a good Comment upon the foregoing Clause I. The Law teacheth faith that is that we believe in God But the Gospel directs us to proceed from faith to faith viz. from faith in God to faith in Christ for true and saving faith is not a meer naked recumbency immediately upon God which faith the Jews were wont to profess but faith in God by the mediation of faith in Christ. II. In the Law the righteousness of God was reveal'd condemning but in the Gospel it was reveal'd justifying the sinner And this is the great mystery of the Gospel that sinnes are justify'd not only through the grace and meer compassion and mercy of God but through Divine justice and righteousness too that is through the righteousness of Christ who is Jehovah the Lord our righteousness And the Spirit of Truth when he came he did reprove and instruct the world concerning these two great articles of faith wherein the Jews had so mischievously deceiv'd themselves that is concerning true saving faith faith in Christ and also concerning the manner or formal cause of Justification viz. the righteousness of Christ. But then how can we form the Argument I go unto the Father therefore the world shall be convinc'd of my justifying righteousness I. Let us consider that the expression I go unto the Father hath something more in it than I go to Heaven So that by this kind of phrase our Saviour seems to hint That work being now finisht for the doing of which my Father sent me into the world I am now returning to him again Now the work which Christ had to do for the Father was various The manifestation of the Father Preaching the Gospel vanquishing the enemies of God sin death and the Devil but the main and chief of all and upon which all the rest did depend was that he might perform a perfect obedience or obediential righteousness to God God had created man that he might obey his Maker which when he did not do but being led away by the Devil grew disobedient where was the Creator's glory The Devil triumphs that the whole humane race in Adam had kickt against God prov'd a rebel and warr'd under the banners of Satan It was necessary therefore that Christ clothing himself in the humane nature should come into the world and vindicate the glory of God by performing an intire obedience due from mankind and worthy of his Maker He did what weigh'd down for all the disobedience of all mankind I may say of the Devils too for his obedience was infinite He fulfilled a righteousness by which sinners might be justify'd which answer'd that justice that would have condemned them for the righteousness was infinite This was the great business he had to do in this world to pay such an obedience and to fulfill such a righteousness and this righteousness is the principal and noble theme and subject of the Evangelical Doctrine Rom. I. 17. of this the world must primarily and of necessity be convinc'd and instructed to the glory of him that justifieth and the declaration of the true Doctrine of Justification And this rightequsness of his was abundantly evidenced by his going to the Father because he could not have been receiv'd there if he had not fully accomplisht that work for which he had been sent II. It is added not without reason and ye see me no more i. e. Although you are my nearest and dearest friends yet you shall no more enjoy my presence on earth by which may be evinced that you shall partake of my merits especially when the world shall see you enricht so gloriously with the gifts of my Spirit VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of judgment because the Prince c. IT is well known that the Prince of this world was judged when our Saviour overcame him by the obedience of his death Heb. II. 14. and the first instance of that judgment and victory was when he arose from the dead the next was when he loos'd the Gentiles out of the chains and bondage of Satan by the Gospel and bound him himself Revel XX. 1 2. which place will be a very good Comment upon this passage And both do plainly enough evince that Christ will be capable of judging the whole world viz. all those that believe not on him when he hath already judg'd the Prince of this world This may call to mind the Jewish opinion concerning the judgment that should be exercis'd under the Messiah that he should not judg Israel at all but the Gentiles only nay that the Jews were themselves rather to judg the Gentiles than that they were to be judg'd But he that hath judg'd the Prince of this world the author of all unbelief will also judg every unbeliever too VERS XII
For so was he indeed distinguished from all mortals and Sons of men And God saith he had then begotten him when he had given a token that he was not a meer man by his divine power whereby he had raised him from the dead And according to the tenor of the whole Psalm God is said to have begotten him then when he was ordained King in Sion and all Nations subdued under him Upon which words that passage of our Saviour uttered immediately after he had arisen from the dead is a good Commentary All power is given unto me c. Matth. XXVIII What do those words mean Matth. XXVI 29. I will not henceforth drink of this fruit of the Vine until that day when I drink it new with you in my Fathers Kingdom They seem to look this way viz. I will drink no more of it before my Resurrection For in truth his Resurrection was the beginning of his Kingdom when he had overcome those enemies of his Satan Hell and Death from that time was he begotten and established King in Zion I am mistaken if that of Psal. CX v. 3. doth not in some measure fall in here also which give me leave to render by way of paraphrase into such a sense as this Thy people shall be a willing people in the day of thy power it shall be a willing people in the beauties of holiness it shall be a willing people from the Womb of the morning thine is the dew of thy youth Now the dew of Christ is that quickning power of his by which he can bring the dead to life again Isai. XXVI 19. And the dew of thy youth O Christ is thine That is it is thine own power and vertue that raiseth thee again I would therefore apply those words from the womb of the morning to his Resurrection because the Resurrection of Jesus was the dawn of the new world the morning of the new Creation VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sure mercies of David IT hath been generally observed that this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from the Greek Version in Isai. LV. 3. But it is not so generally remarked that by David was understood the Messiah which yet the Rabbins themselves Kimchi and Ab. Ezra have well observed the following Verse expressly confirming it The Resurrection of our Saviour therefore by the interpretation of the Apostle is said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sure mercies of Christ. And God by his Prophet from whence this clause is taken doth promise the raising again of the Messiah and all the benefits of that Resurrection He had fortold and promised his death Chap. LIII But what mercies could have been hoped for by a dead Messiah had he been always to have continued dead They had been weak and instable kindnesses had they terminated in death He promises mercies therefore firm and stable that were never to have end because they should be always flowing and issuing out of his resurrection Whereas these things are quoted out of the Prophet in the words of the LXX varying a little from the Prophets words and those much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold ye despisers and wonder c. vers 41. it might be enquired in what language the Apostle preached as also in what language Moses and the Prophets were read in that Synagogue vers 15. If we say in the Greek it is a question whether the Pisidians could understand it If we say in the Pisidian language it is hardly to be believed the Bible was then rendred into that language It is remarkable what was quoted above out of Strabo where he mentions four tongues amongst them the Greek and the Pisidian distinct from one another But this I have already discusst in the Notes upon Verse 15. of this Chapter VERS XLI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold ye despisers c. DR Pocock a a a a a a Poc. Miscell 3. here as always very learnedly and accurately examines what the Greek Interpreters Hab. I. read saving in the mean time the reading which the Hebrew Bibles exhibit for it is one thing how the Greek read it and another thing how it should be truly read VERS XLII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Gentiles besought c. IT is all one as to the force of the words as far as I see whether you render them they besought the Gentiles or the Gentiles besought them the later Version hath chiefly obtained but what absurdity is it if we should admit the former And doth not the very order of the words seem to favour it If it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one might have inclined to the later without controversie but being it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is place for doubting And if it were so that the Jews resented the Apostles doctrine so ill that they went out of the Synagogue disturbed and offended as some conjecture and that not improbably we may the easilier imagine that the Apostles besought the Gentiles that tarried behind that they would patiently hear these things again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the next Sabbath I. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Lexicons tell us amongst other things denotes hence forward or hereafter Now this must be noted that this discourse was held in the fore noon for it was that time of the day only that they assembled in the Synagogue in the afternoon they met in Beth Midras Let us consider therefore whether this phrase will not bear this sense They besought that afterwards upon that Sabbath viz. in the afternoon they would hear again such a Sermon And then whether the Gentiles besought the Apostles or the Apostles the Gentiles it dot not alter the case II. Let us inquire whether the Apostles and the Christian Church did not now observe and celebrate the Lord's day It can hardly be denyed and if so then judge whether the Apostles might not invite the Gentiles that they would assemble again the next day that is upon the Christian Sabbath and hear these things again If we yield that the Lord's day is to be called the Sabbath then we shall easily yield that it might be rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbath after And indeed when the speech was amongst the Jews or Judaizing Proselytes it is no wonder if it were called the Sabbath As if the Apostles had said to morrow we celebrate our Sabbath and will you on that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have these words preached to you III. Or let 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the week betwixt the two Sabbaths as that expression must be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I fast twice in the week then as the sense is easie that they besought them the same things might be repeated on the following week so the respect might have more particularly been had to the second and fifth day in the week when they usually meet together in the Synagogue
made to Edom and partly because in the Prophesie next following it is said There shall be no remnant of the House of Esau Obad. vers ult where they distinguish that also by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that carrieth fire III. The Hebrew words of Amos quoted by James do suit very well with his design and purpose when to prove that God visited the Gentiles to take out of them a people for his name he cites this I will build again the Tabernacle of David that they may possess the remnant of Edom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The remnant of â—â—om in the same sense with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnant of Israel mentioned Rom. XI 5. And by naming Edom one of the bitterest enemies that Israel had from whom a remnant should be taken out and reserved the thing propounded is the more clearly made out viz. That God had visited the Gentiles c. The words also in the Greek Version which St. Luke follows do prove the thing too mention being made of all Nations seeking after the Lord and therefore he doth the more safely follow that Version here which indeed he doth almost every where and for what reasons he so doth I have observed in another place IV. I know that the Talmudic and other Jewish Writers understand by the Edomites commonly the Romans but why they do so does not so well appear But their impudence sufficiently appears when they introduce the Romans owning themselves for the Children of Esau or Edom and making their boasts of it h h h h h h Avodah Zarah fol. 11. 2. At Rome once within seventy years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They bring forth a sound man one that represents Esau 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and make him ride upon a lame man that represents Jacob and by that they shew how Esau now ruleth over Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they cloth him with the Garments of Adam those were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Garments of desire that Esau had And they put upon his head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the skin of the head of Rabbi Ishmael He was the High Priest that had been killed by the Kingdom of the Romans but had so comely a face that Cesar's Daughter caused the skin of it to be taken off and preserved in Balsom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they hang upon him a Pearl of the weight of a Zuzee and proclaim before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The computation of the Lord of Jacob as one Gloss or of Isaac as another is falsehood That is his Prophesie by which he promised Redemption to his Children is a lye The Brother of our Lord i. e. of Esau is a deceiver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever sees this sight at present let him see it and whosoever doth not see it shall not see it that is till the seventieth year again What did thy deceiver get by his deceit and what did that falsifier get by his falshood And so at length conclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Woe to this man when he shall arise Woe to Esau when Jacob shall arise I thought fit to transcribe these things only to give you a specimen with what confidence the Jewish Writers esteem the Romans for Edomites of whom they hardly ever speak without spleen and hatred curse and abhorrency The words shut within the Parenthesis are not mine but those of the Gloss. V. I do not belive that the Romans were thus taken for Edomites by the Jews when the Greek Version was wrote but yet I do believe that at that time the Edomites were as odious to the Jews so that it is no wonder if those interpreters from that hatred should envy them those things Amos had foretold should happen to them that remained of Edom and diverted his words another way i i i i i i Shemoth rabba fol. 152. 3. This is the offering thou shalt receive from them Gold Silver and Brass Exod. The Gold is Babel The Silver is Media The Brass is Greece Dan. II. But there is no mention of Iron Why so Because wicked Edom that wasted the Sanctuary is likened to that To teach us that God in time to come will accept an offering from every Kingdom except Edom. VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they abstain from pollutions of Idols and from Fornication I. IT may with good reason be asked whether these four things were forbidden under one and the same notion namely this That the converted Gentiles might not give offence to the Jews if they should not abstain from all these things Or whether there might not be something else interwoven viz. that those converted Gentiles might not relapse into something of their former Heathenism the abstaining from pollutions of Idols and from Fornication seems to respect this later as that of abstaining from things strangled and from blood the former In the mean time one might wonder at the heart and forehead of the Nicolaitans who not only practised but taught diametrically contrary to this decree of the Apostles Revel II. 14 20. Those Balaamites and Jezebelites with what paint could they beautifie that horrid and accursed doctrine and practice of theirs was it the liberty of the Gospel they pretended or rather did they not abuse that love and charity commanded in the Gospel Namely making a shew of some more transcendent friendship amongst themselves they would eat any thing with any Man and lye carnally with any Woman I have oftentimes thought of those words of the Apostle 1 Tim. IV. 3. forbidding to marry Who were these that forbad to Marry but especially upon what account did they forbid it We know indeed upon what unreasonable reason Marriage is forbidden to some in the Romish Communion in these later ages of the world but to whom and upon what occasion it was forbidden in those lasts days of the Jewish Oeconomy to which times the Apostle referrs in this place is not easily determined As to the clause that follows immediately in the Apostle commanding to abstain from meats which God hath created to be received c. that passage comes into my mind k k k k k k Bava bathra fol. 60. 2. When the Temple was destroyed the second time the Pharisees i. e. the Separatists were greatly multiplied in Israel who taught that it was not lawful to eat flesh nor to drink wine R. Joshua applied himself to them and said My Sons who do you not eat flesh nor drink any wine They say unto him shall we eat flesh that were wont to offer it upon the Altar and that Altar is now broken down shall we drink wine that were wont to pour it out upon the Altar which Altar is now gone If it be so saith he then we should not eat bread because the Offerings of bread-corn are ceased we should not eat any fruits because the offering of first-fruits is at an end We should not
〈◊〉 〈◊〉 〈◊〉 Every Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Wise men of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Scribes of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Governors of it These words are recited with some variation elsewhere g g g g g g Avodah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Wise man who taught others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scribe Any learned many as distinguished from the common people and especially any Father of the Traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Disputer or Propounder of questions he that preached and interpreted the Law more profoundly VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Wisdom of God the world by wisdom knew not God THAT is the World in its Divinity could not by its wisdom know God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wisdom of God is not to be understood that wisdom which had God for its author but that had God for its object and is to be rendred Wisdom about God There was among the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom about natural things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom about God that is Divinity But the World in its Divinity could not by wisdom know God CHAP. II. VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Wisdom not of this World THE Apostle mentions a fourfold Wisdom I. Heathen Wisdom or that of the Philosophers Chap. I. 22. which was commonly called among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grecian Wisdom Which was so undervalued by them that they joyned these two under the same curse Cursed is he that breeds hogs and cursed is he who teacheth his son Grecian Wisdom a a a a a a Bava Kâ—ma fol. 82. 2. II. Jewish Wisdom that of the Scribes and Pharisees who crucified Christ vers 8. III. The Wisdom of the Gospel vers 7. IV. The Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this World distinguished as it seems from the rest where This World is to be taken in that sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as it is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come And he speaks of the last and highest Wisdom which who is there that could obtain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this World before the revelation of the Gospel in the coming of Christ which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The World to come And this is that the Apostle does namely to shew that the highest yea the soundest Wisdom of the Ages before going was not in any manner to be compared with the brightness of the Evangelick Wisdom VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which eye hath not seen c. R. b b b b b b Bab. Sanhedr fol. 99. 1. Chaia bar Abba saith R. Jochanan saith All the Prophets prophesied not but of the days of the Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as to the world to come eye hath not seen O God besides thee c. These words are repeated elsewhere c c c c c c Schabb. f. 63. 1 upon another occasion Where the Gloss The eyes of the Prophets could not see these things You see here the Rabbin distinguishes between the Days of Messiah and the World to come which is sometimes done by others but they are very commonly confounded And you see upon what reason yea upon what necessity he was driven to this distinction namely that he supposed somethings laid up for those that waited for God which the eyes of the Prophets never saw But saith he the Prophets saw the good things of the days of the Messiah therefore they are laid up for the world to come after the days of the Messiah Rabbin learn from Paul that the revelation under the Gospel is far more bright than the Prophets ever attained to CHAP. III. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As unto babes THE Hebrews would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children from a word that signifies to give suck Hence that saying is very common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children in School d d d d d d Chetub fol. 50. 1. Rabh said to Rabh Samuel bar Shillah the Schoolmaster Take a child of six years of age and give him food as you would do an Ox. The Gloss is Feed him with the Law as you feed an Ox which you fatten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a man deal gently with his son to his twelfth year The Gloss there If he refuse to learn let him deal gently with him and with fair words c. VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wood hay stubble THAT the Apostle is speaking of Doctrines is plain by the Context I. He supposeth these builders although they built not so well yet to have set themselves upon that work with no ill mind vers 15. He himself shall be saved II. By the several kinds of these things Gold Silver Wood Hay Stubble we may understand not only the different manner of teaching but even the different kinds of Doctrines taught For if they had all propounded the same Truth and Doctrine it had been no great matter if they had not all declared it in the same manner But while some produce Gold Silver Wood precious pure sound Doctrine others bring Hay Stubble Doctrine that is vile trifling and of no value or solidity the very Doctrines were different and some were such as could endure the trial of the fire and others which could not III. There were some who scattered grains of Judaism among the people but this they did not as professedly opposing the Gospel but out of ignorance and because they did not as yet sufficiently understand the simplicity of the Gospel Paul calls these and such like Doctrines Hay and Stubble to be consumed by fire Yet while they in the mean time who had taught such things might escape because they opposed not the Truth out of malice but out of ignorance had broached Falshood VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the day shall declare it because it is revealed by fire TWO things shall discover every mans work The Day and The Fire Both which you may not understand amiss of the Word of God manifesting and proving all things For the light of the Gospel is very frequently called the Day and the Law of God called Fire Deut. XXXIII 2. But I had rather in this place understand by the Day the day of the Lord that was shortly coming and by Fire the fire of Divine indignation to be poured out upon the Jewish Nation And I am the more inclined to this interpretation because there is so frequent remembrance of that Day and Fire in the Holy Scriptures When therefore there were some who built Judaism upon the Gospel foundation and that out of unskilfulness and ignorance of the simplicity of the Gospel for of such the Apostle here speaks he foretels
and threatens that the Day and Fire of the Lord is coming upon the Jews by which the folly and inconsistency of that superstructure would not only be revealed but that very superstructure it self should perish This place being taken in this sense all the things the Apostle speaks in this passage become plain That Fire shall prove Doctrines whether they are Evangelical or no. If any ones Work or Doctrine will endure the trial of that Fire he shall receive the reward of sound Doctrine if the Doctrine of any will not endure it but be consumed he shall receive the damage of his pains and labour lost but he himself shall be saved but this as he is proved by Fire Would you have a parallel of a Doctrine and building of straw concerning which Paul speaks The e e e e e e Bab. Bathr fol. 60. 2. Rabbins deliver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man plaister his house with lime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if he mix sand and straw with lime it is allowed The Tradition respects the times after the Destruction of the Temple when by reason of the mourning for that fatal overthrow it was not permitted them to whiten their Walls but to let them be overrun with blackness as a Colour fit for mourners Therefore it was not permitted to whiten the Walls with lime only lest they should look too bright but if they were mixed with sand and straw whereby the whitness of the lime might be darkned then it was permitted A Doctrine of straw truly from a superstruction of straw and that yields a very fit image of those Jewish Doctrines of which the Apostle speaks clouding the brightness of the Gospel CHAP. IV. VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have in a figure transferred to my self and to Apollo AND why not to himself and Cephas From this very place if it may not elsewhere be proved it appears Peter taught not at Corinth The Apostle treats purposely of their principal Ministers and it is past belief that he would pass by Peter if Peter had preached among them When he saith That he transferred these things in a figure to himself and Apollo he understands not the changing of names and persons nor doth he transfer the names of others into his person and Apollo's that he might not reprove any by name which sense is commonly fixed to this place but the figure which he useth is this namely while he speaks of that preaching of the Gospel which was plain and rude and very distant from humane wisdom and on the contrary of that preaching which was elegant well studied and more profound these things saith he I have transferred in this Scheme to my self and Apollo the former way of preaching to my self the latter to Apollo VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now ye are full c. A Bitter taunt chastizing the boasting of the Corinthians who had forgot from whom they had first received those Evangelical privileges concerning which they â—ow prided themselves They were enriched with spiritual gifts They reigned themselves being Judges in the very top of the dignity and happiness of the Gospel and that without us saith the Apostle as though ye owed nothing to us for those privileges and O! would to God ye did reign and that it went so happily and well with you indeed that we also might reign with you and that we might partake of some happiness in this your promotion and might be of some account among you CHAP. V. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That one should have his Fathers wife NOT his own Mother but the wife of his Father who was still alive as it seems from the second Epistle to these Corinthians Chap. VII 12. I wrote to you not in respect of him that had done the wrong nor in respect of him that suffered the wrong He that had done the wrong was plainly this incestuous person for it will scarcely be denied but that the Apostle there speaks of that business And who is he that suffered the wrong The Father without doubt now certainly alive and not deceased for it would scarcely have been said of him if dead that he suffered wrong by this wicked action VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And ye are puffed up IT is a wonder indeed that they mourned not but it is more wonderful that they should be puffed up and glory in such a wickedness as is shewn at vers 6. But whence proceeded so foolish and wicked a boasting I. Perhaps from the affectation of a party and the bitterness of their contentions the adverse party triumphing against that party in which happened so grievoâ—s a fall II. Perhaps by an ill conceit of the liberty of the Gospel they triumphed in this thing as though the Gospel had brought in such a liberty against the Law III. Or it may seem that the Father of the incestuous person was not a Christian but either a Heathâ—n or an unbelieving Jew but the Mother converted to Christianity and so the Son also And hence might happen the departing of the wife from the unbelieving husband and her marrying with the believing son Thence might the glorying of the Corinthians proceed not from this meerly that the son had married his mother in Law for to think that would be ridiculous but that the Gospel had so prevailed as to separate even a wife from an unbelieving husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And have not rather mourned that he should be taken away It was your Duty O ye Corinthians to have beseeched God with prayers and fastings to take away from among you so wicked a man if so be he repented not but you are puffed up c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To mourn in this place seems to extend to the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fasting among the Hebrews These a a a a a a Sanbedr cap. 7. hal 4. are to be stoned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that lies with his mother or with the wife of his father He that lies with his mother is doubly guilty both because she is his mother and because she is his fathers wife He that lies with the wife of his father is doubly guilty both because she is the wife of his father and because she is the wife of another whether his father beliving or dead and whether she be the wife of his father by espousal or marriage See also Maimonides b b b b b b In Issâ—re Biah cap. 1. 2. And elsewhere this very sin is adjudged to cutting off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There c c c c c c Cherithuth cap. 1. hal 1. are thirty six cuttings off in the Law or thirty six who are to be cut off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that lies with his mother or with the wife of his father c. It may indeed seem a wonder that one and the same crime should be adjudged to stoning
another prayed or preached in the Hebrew Language according to the custom used in the Synagogues Which thing indeed the Apostle allowed so there were an Interpreter as was done in the Synagogues because that Language full of misteries being rendred by a fit Interpreter might very much conduce to the Edification of the Church I suspect also that they Judaized in the confused mixture of their voices which seems to be done by them because the Apostle admonisheth them to speak by turns ver 27. and not together Now from whence they might fetch that confusedness judge from these passages d d d d d d Megil fol. 21. 2. The Rabbins deliver In the Law one reads and one interpreters And let not one read and two interpret But in the Prophets one reads and two interpret But let not two read and two interpret And in the Hallel and in the book of Esther ten may read and ten interpret The Gloss is thus Let not one read in the Law and two interpret Much less let two read And the reason is because two voices together are not heard But in the Prophets let one read and two interpret Because the interpretation was for the sake of women and the common people who understood not the holy Language An it was necessary they should hear the interpretation of the Law that they might understand the precepts But of the interpretation of the Prophets they were not so accurate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that prophesieth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To prophesie comprehends three things Singing Psalms Doctrin and Revelation as vers 26. I. To Prophesy is taken for singing Psalms or celebrating the praises of God 1 Sam. X. 5. A Choir of Prophets shall meet thee with a drum a pipe and a harp and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall prophesy Where the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they shall sing or praise And Chap. XIX 24 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he went forward singing And he put off his royal garment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sung From this signification of the word prophesying you may understand in what sense a woman is said to prophesy Chap. XI 5. that is To sing Psalms For what is there said by the Apostle A man praying or prophesying and a woman praying or prophesying is explained in this Chapter when it is said I will pray and I will sing II. To prophesie is to preach or to have a doctrin as vers 26. Hence the Chaldee almost always renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scribe or Learned or one that teacheth When it is very ordinarily said of those that were endued with extraordinary gifts That they spake with Tongues and Prophesied Act. X. 46. it is said that they spake with Tongues and magnified God For they prophesied is said they magnified God And that these two ways either by praysing God or by preaching and declaring the wonderful things of God Act. XI 11. III. To Prophesy is to foretel and teach something from divine revelation which is expressed vers 26. by Hath a revelation In those times there were some who being inspired with a Spirit of Revelation either foretold things to come as Agabus did a famine Act. XI 28. and Pauls bonds Act. XXI 10. or revealed the mind of God to the Church concerning the doing or the not doing this or that thing as Act. XIII 2. By the Prophets of Antioch they separate Paul and Barnabas c. VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would that ye all spake with Tongues THE words do not so much speak wishing as directing as though he had said I restrain you not to prophesying alone however I speak those things which are vers 1 2 3. But I will exhort that ye spake with Tongues when it is convenient but rather that ye prophesy He had said Tongue in the singular number vers 2 4. because he spake of a single man now he saith Tongues in the plural number in the very same sense but that he speaks of many speaking Would the Apostle therefore have this or doth he perswade it or doth he wish it if so be it be a wish I would have you all speak in the Church in the Punic Egyptian Ethiopic Scythian and other unknown tongues Think seriously to what end this could be But if you understand it of the Hebrew the end is plain VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is it then THE Apostle renders in Greek the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most common in the Schools e e e e e e Bab. Chetubb fol. 39 1. Rabba asked Abai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man goes in to the woman when she is espoused what then Or what is to be resolved in that case Again f f f f f f Ibid. f. 61. 1. The wife saith I will suckle the Infant but the husband saith thou shalt not suckle him The women hearken But the husband saith that she should suckle it the wife saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is then to be done g g g g g g Bava Mezia fol. 24. 2. One goes in the street and finds a purse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is to be done with it behold it becomes his But an Israelite comes and gives some signs of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is then to be resolved on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Jevamoth fol. 25. 1. Let our Master teach us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Priest that hath a blemish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is it that he lift up his hands to bless the people that is What is to be resolved concerning him whether he should lift up his hands or no And the determination of the Question follows every where To the same sense the Apostle in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What therefore is to be done in this case about the use of an unknown tongue he determines I will pray with the Spirit and I will pray with the understanding So vers 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is it brethren that is What is to be done in this case when every one hath a Psalm hath a doctrin c. He determines Let all things be done to edification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I will pray with the Spirit c. That is in the demonstration of the gifts of the Spirit and I will pray with the understanding that is That I be understood by others VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that occupieth the room of the unlearned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hidjot a word very usual among the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Bab. Mezia fol. 104. 1. R. Meir explained or determined in the private tongue So also R. Judah And Hillel the old And R. Jochanan ben Korchah c. The Gloss is Private men were wont to write
went indeed to preach but withal he joyned with the Congregation in other parts of Divine Service as he desired that they should joyn with him in that We will alledge but one example having a further hint about this to give hereafter It is said Luke IV. 16. That as his custom was he went to the Synagogue on the Sabbath day and stood up for to read It had been his constant custom to go to that Synagogue of Nazareth his Parish Church every Sabbath day but this is the first time that he Preached there And in the clause He stood up for to read there is more than every one observes He Preached in other Synagogues but he Read in none but this For he that read in the Synagogue was a member of the Synagogue and he by reading shewed that he owned himself and was owned to be one of This. Now what a kind of people the Congregation of Nazareth was we may somewhat guess from that passage Can any good thing come out of Nazareth But plainly enough from what follows in the same story that they would have murthered him because his Doctrine pleased them not vers 29. And yet did he keep himself till then to that Congregation owned himself a member of it read in it as a member of it till his function called him and the fear of his life forced him thence And thus much be spoken of his Publick Devotions from thence we pass to his Gospel Institutions and they speak to the very same tenour that the other did that he held Communion with the Church of the Jews in which he lived Of which I shall give you these four instances I. His Institution of Baptism Think not that Baptism was never used till John Baptist came and baptized It was used in the Church of the Jews many generations before he was born and for the very same end that he used it and it hath been used ever since viz. for Introduction and Admission into the Church The Jews did not only use Baptism in their legal Washings and Purifications but also in the way that we do viz. to admit into their Church There own Records enemies sufficient to our Christian Baptism yet thus far bear witness also to it and an Enemies testimony is a double witness For they tell that when any Proselytes came in from among the Heathen to embrace the Faith and Religion of the Jews they first Circumcized them and when they were whole then they Baptized them and that they so Baptized the whole family where the Master came in even Wife and Children with him So that Baptism of Men Women and Children was no new thing among them when John Baptist came Baptizing but a thing as well known as with us now And hence it was that Christ gave no rule how to Baptize or when to Baptize because they knew the manner and knew that Men Women and Children were Baptized as we know it now It pleaded no precept to Baptize Infants and no example It needed not for Christ took up Baptism as he found it a thing commonly known and it was needful only to give a precept to make it an Evangelical Ordinance As for other circumstances how to Baptize and when to Baptize there needed no such rule since common custom and use of the Ordinance had taught that for many ages before The Parliament makes a Law let every one resort to the publick Congregation on the Sabbath and expresses no more He would be laughed at that in after times should deny that Praying Preaching Singing Psalms c. should not be used in the Congregation because there is no such Command in the Parliaments Act. Common and known custom and the constant use of such things in the Congregation made it needless to insert those particulars And so it is in this case Doth not this speak Christs Communion with the Church of the Jews and his compliance with the publick exercise of their Religion when he would take one of their Ordinances and no one knew who first instituted it among them and make it an Evangelical Ordinance I might speak the like of his Institution of the other Sacrament the Lords Supper but I need to speak no more of that than what I said about his keeping of the Passover before II. His Institution of a standing Ministry under the Gospel speaks also his conformity to the Church of the Jews They had a standing Ministry so would he They ordained their Teachers by Imposition of Hands he ordained the like Ordination Remarkable is that of the Apostle Heb. VI. 2. Observe here the Doctrine of Imposition of Hands in Ordination is a fundamental Point as well as the Doctrine of Faith and Repentance See vers 1. Therefore leaving the principles of the doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God of the doctrine of Baptism and of laying on of hands c. As the Doctrine of Faith is a fundamental point so this That a Gospel principle so this And what a point of Faith it is may be seen by proposing this Question with the Church when the Apostle wrote would propose Whither must we go for instruction when the Apostles and inspired men are gone Why saith the Apostle this is a fundamental Point that Christ hath set up a standing Ministry by Ordination Hence that Evangelical promise and prediction Esa. LXVI 21. And I will also take of them for Priests and for Levites saith the Lord. Not Priests and Levites as they offered Sacrifices at the Temple but as they were the standing Ministry through the Nation And see v. 20. They shall bring all their brethren for an offering unto the Lord. Think you if Christ had despised the current of the publick practise of Religion among the Jews he would have so confirmed to it in a thing of such weight III. His institution of Gods publick worship under the Gospel speaks also the same conformity The publick worship of God among the Jews was twofold At the Temple and in the Synagogues At the Temple Sacrificing Washings Purifyings c. In the Synagogues Reading Preaching Hearing Praying That at the Temple was Ceremonial and that Christ abolished having fulfilled what Ceremonies meant But the worship in the Synagogue was moral and perpetual and so translated by him into the Christian Church In that great Controversie that hath been so much canvased about Church Government I should first lay down this for a foundation which may I conceive be very clearly made good That Christ by himself and his Apostles platforming the model of Churches under the Gospel did keep very close to the platform of Synagogues and Synagogue-worship under the Law This might be shewed by shewing parallel practises in the Apostolick Churches to those that were in the Synagogues As a publick Minister Deacons Reading Preaching Praying Collections for the Poor and Love-Feasts or entertainment of strangers at
Heathen any more The Devil had deceived and kept the poor Heathen in deludedness by Idols Oracles false Miracles horrid Mysteries of irreligiousness and a thousand cousenages for above two thousand years namely from their first casting off at the confusion of Babel till the Gospel was brought in among them by the Apostles By the Gospel there Christ dissolves those charms of delusion brings down Idolatry silences the Devils Oracles and Miracles and chains up the Devil from that power and liberty of deceiving all Nations as he had done II. He saith the Devil was chained up in this sense a thousand years using a known expression of the Jews and alluding to an opinion of theirs partly that he might speak the more to be understood when he useth an expression so well known and partly that he might face the mistake of the Jews in that opinion It was their conceit and fancy as I might shew you out of their writings that Messias when he should come should reign among the Jewish Nation a thousand years but as for the Heathen he should destroy them No saith our Apocalyptick His reigning a thousand years shall be among the Nations or the Gentiles and he shall not come to destroy the Gentiles but to deliver them To deliver them from the power and delusions of Satan to chain up Satan that he shall deceive them no more as he had done but that whereas before for so long a time together they had been only taught of the Devil now they should all be taught of God as had been foretold Esa. LIV. 13. and as our Saviour himself applies it Joh. VI. 45. III. He speaks of Christs disposal of the Heathen when he should have brought them in from under the deceivings of the Devil to the knowledge and embracing of the Gospel viz. That he would platform them into Kingdoms States and Civil Governments and that he would set up Christian Kings and Magistrates and Judges among them and that is the meaning of the words of the Text And I saw thrones and they sat upon them and Judgment was given unto them as I shall shew to you by and by IV. He relates That the Souls of those that were beheaded for the witness of Jesus nor had worshipped the beast nor his image c. should live and reign with Christ a thousand years Where he faceth another erronious opinion of the Jews again which was that the Kingdom of Messias should be a pompous Kingdom and of earthly splendor and glory And that those that should reign with him should do it in the injoyment of all earthly magnificence and worldly state No saith our Apocalyptick they that suffer with him are those that shall reign with him as also saith the Apostle II Tim. II. 12. That howsoever he shall set up Kings and Magistrates to rule for him and under him yet his Kingdom is not of this World but the way to reign with him is by suffering self denial induring for him dying for him V. He calls this calling in of the Gentiles The first Resurrection vers 5. And a wondrous one too when they that had so long lain dead in darkness trespasses and sins should now be revived to live unto God as Ephes. II. 1. and our Saviour useth the very same expression of the same persons Joh. V. 25. VI. He telleth that some of those dead should not live again till the thousand years should be fulfilled vers 5. Not that they should live again when the thousand years should be fulfilled but that they had lost the opportunity of living in those thousand years when light and life was offered and tendred through the world For VII When those thousand years should be expired Satan should be loosed again and deceive the World as he had done vers 7 8. And if you begin to count the thousand years from the time that the Gospel was first brought in among the Gentiles by Paul and Barnabas and other of the Apostles you will find that the end and expiring of them will fall to be in the very depth and thickness of Popery and then was the Devil got loose again and deceived the Nations by as gross and wretched delusions as ever he had done before And thus you have a brief account of the meaning of this portion of Scripture so much mistaken and misconstrued and by this time you see that the meaning of my Text is as I gave it you before namely that in the Church of the Gentiles called in God should set up Thrones and Kings and Magistrates and put Judgment into their hands to govern and judge the World and to administer Justice So that they that from this place would argue against Magistracy and Civil Government in the Christian Church do no less mistake than they did these words of God in the Prophet Jeremy Jer. XIII 12. who when God told them That every bottle should be filled with wine and his meaning was that every person should be filled with his indignation as it is explained in the next verse they so far misconstrued that they answer We certainly know that every bottle shall be filled with wine meaning bottles in the proper sense and that they should be filled with good liquor to maintain them still in their luxury and jovialty So the mistakes we spake of would from this Scripture argue against Magistrates and the Civil Power whereas there is hardly a place of Scripture that speaks more home and throughly for it than this doth And this I shall further clear to you partly out of the words of the Text themselves and partly from two other places that speak the same thing In the Text it is said Judgment was given unto them what can this mean but power and authority to be Magistrates and Judges Yes say our mistakers It means that the Saints â—t the day of Judgment shall sit upon seats with Christ approving and applauding his Judgment And they misapply other Scriptures as much for the confirmation of this as they do this to such a construction And those are Mark XIX 28. Luke XXII 30. which speak one and the same thing Where Christ speaks not at all of the Saints judging the World in such a sense as they fain to themselves but only the twelve Apostles and Judas if you well observe the places to be reckoned for one judging the twelve Tribes of Israel And the meaning is but this that when Christ should come to reveal himself in his glorious appearing in vengeance against Jerusalem and the Jewish Nation the Doctrine that they had Preached should condemn the twelve Tribes that had not believed it as if they themselves sat on the Thrones to judge and condemn them And so some of the Ancients have of old well understood it that it is not spoken of their Persons but of their Doctrine Judging and Condemning And to the true sense that I say the Text speaketh speaketh also that equally abused place I Cor. VI.
of the Covenant I need not instance hundreds of places do evidence it But what could any one see in the Ark that might speak Gods Covenant There was indeed the Mercy seat upon it and the two Cherubims at the several ends of it and the cloud oft between and this was all that any Israelite could see that looked upon it But this was not that that intitled it to that Title but the two Tables of the Law that were in it And so Moses himself doth make the exposition Exod. XXXIV 28. He wrote upon the Tables the words of the Covenant the ten Commandments Deut. IX 11. At the end of forty days and forty nights the Lord gave me the two Table of stone the Tables of the Covenant And to spare more instances you find the terms Covenant and Commands to be convertible or to mean one and the same thing Psal. CV 8. He hath remembred his Covenant the word which he Commanded And Psal. CXI 9. He Commanded his Covenant for ever He Commanded his Covenant a strange expression and a comfortless expression as one would think his Covenant to be nothing but a company of impossible Commands his Covenant to be nothing but a Law the Ministration of which the Apostle tells us was the Ministration of death II Cor. III. As he I thought he would have stroked his hand over the sore and prayed and he bids only Go wash in Jordan So one would think it should be said He hath promised tendred ingaged his Covenant and it comes off only with this He hath Commanded his Covenant And here we are come to the great question Under what notion the Moral Law stands in the Covenant of grace You know who they were that have held and I doubt too many hold it at this day that to Israel it was a Covenant of Works and thereupon infer that Christians are delivered from the obligation of the Moral Law because they are not under the Covenant of Works but the Covenant of Grace And accordingly they understand that distinction of the old Covenant and new mentioned so much by the Apostle in the Epistle to the Hebrews that the old Covenant means the Moral Law and the new Covenant the Gospel To these men let me first speak in the style of God to Abraham Gen. XV. 5. Look up to Heaven and count the Stars if thou canst number them So look up to Heaven and see the old Moon and the new and observe them Are they really two several Moons No but one and the same Moon under various shapes Or look on the Earth upon a person now Regenerated he was before an old Creature now he is a new II Cor. V. 17. What is he now a really distinct person from what he was before No but of a different condition only the same man but his condition and temper changed So the Covenant of Grace is the same like Christ the chief Tenor of the Covenant yesterday and to day and the same for ever the same from the first day that it was given to Adam to the last day of the World and till Time shall be no more The same under the Law the same under the Gospel but clothed in different garments in administrations of various fashions The Covenant of Grace to the Jew was Believe in Christ and be saved as it is to us as the Apostle clears in all his Epistles more particularly in Heb. XI But to them God added thus Because the Doctrine of Christ is not yet so clear use these Ceremonies which figure out the actings and Office of Christ the Priesthood his Mediating the Sacrifices his Death cleansing with Blood his purging of Sin and the like And because no other people is yet to be admitted to the Church and true Religion but themselves use these Ceremonies to distinguish you from all other people till time come that the Gentiles come to be admitted So that these Ceremonies were not the Covenant of Grace to them nor a Covenant of Works to them but only the manner and mode of the administration of the Covenant of Grace till the Gospel should come which when it came and Christ was come then the Doctrine of Christ was clear and all Nations were come in then were these Ceremonies laid aside and a clean different administration of the Covenant of Grace brought in and under these reasons are these different administrations called the old and new Covenant So that the Ceremonial part of the Law is called the old Covenant but the Moral doth not fall under that title nor vanish as the other did And secondly To these that we are speaking of let me propose this question Did God go backward in his Covenanting first to give a Covenant of Grace to Adam when he had broke his Covenant of Works and after to give a Covenant of Works to Israel and to lay by his Covenant of Grace The Sun in the sky stood still once and went backward once but the glorious Son of Righteousness that rose in the Covenant of Grace the first day of Adam never stood still never went back but is still keeping his course to save by Grace to save in the Covenant of Grace and not by Works If I go to Jonathans house again saith Jeremy I shall surely die and if God send man back to a Covenant of Works when Adam himself failed in his Covenant of Works man is but lost for ever And thirdly Let us read the Draught of the Covenant it self This Indenture made betwixt the great God and poor dust and ashes sinful and miserable witnesseth That God of his infinite Love and Grace and Mercy doth promise and demise and let to this poor creature Grace and Glory interest in himself and Heaven Provided always That man keep his Law and do those Commands that God lays upon him For God could not make a Covenant of Grace but it must include Commandments and a Law unless he would have conditioned thus with him Do what thou wilt live as thou wilt Eat Drink Revel be Epicure be Atheist and yet thou shalt enjoy me for ever thou shalt be blessed for ever We may tremble at such Language The Stool of wickedness could do no more And how cheap and vile a thing were God if to be enjoyed on such terms as these Man as he is a Creature must have a Law from his Creator or else God should resign his authority and let man be his own God Our obedience to God is founded in God himself If God be God serve him an argument so urgent that t is never to be dissolved And therefore that clause is set before the ten Commandments and set after divers Commands afterwards I am the Lord as an argument sufficient to challenge obedience There is nothing can dissolve the bond of mans obedience to his Creator unless God would cease to be God for if God be God serve him And therefore the Covenanting for Grace is so far from abating of a
will become of you when you die When as you have been taught from your child-hood He that forsaketh his Judaism shall have no part in the World to come You forsook to follow a certain Jesus have forsaken the Religion of your Fathers and what will you do in the latter end when ye come to die Why saith the Apostle Doubt not but as many as sleep in Jesus Jesus will bring with him and raise them even as God raised Jesus Now this might trouble the minds of the Apostles They had forsaken their Judaism and turned their backs upon the Religion they had been trained up in from their cradle to follow the new doctrine and precepts of their Master and now their Master is going from them and what have they to comfort themselves against that dagger-doctrine He that forsakes his Judaism c. why Let not your hearts be troubled ye believe in God be not affraid to believe also in me on the terms that I have told you even to the forsaking of your Judaism and to the embracing of my new way of administration For in my Fathers house are many mansions Mansions for you that believe in me as well as for them that under Judaism believe in the Father mansions for them under the Gospel administration under which I have brought you as well as for them that are under Legal administrations which you have left If it were not so I would have told you and will not deceive you III. It was a common and received doctrine and opinion of the Nation that Messias should have a pompous Kingdom that he should give splendid entertainment to his followers upon earth feasting banqueting great state and bravery And the Apostles themselves were not yet cleared of that opinion as appears by the request of Zebedees sons that one of them might sit on his right hand and the other on his left in his Kingdom and by that question of the Disciples Act. I. 6. c. Lord wilt thou at this time restore the Kingdom to Israel c. Now these poor men took Jesus indeed for the Messias but as yet they have seen no such entertainment at all They poor and their Master poor too He so far from giving any such treatment that he had not where himself to lay his own head and they so far from finding any such entertainment that they had met with nothing but poverty danger contempt and obloquy And now their Master is going from them and what is become now of their expectation of that bravery and Kingdom Why Let not your hearts be troubled I have noble entertainment for you but that is not to be here but in my Fathers house and thither I am going to prepare it and a place for you and I will come again and take you to my self to treat you there So that reading the words with the foil and set off of those two opinions which help to illustrate the sence by reflexion you may observe in them these Two things I. That Christs entertainment of his people is in Heaven II. That there they all meet in that blessed entertainment though here they were under various and different administrations Many mansions in the Text speaks not several and divided places in Heaven as the several Cabbins in Noahs Ark but it reflects upon the many administrations they were severally under upon earth though under various and different and almost contrary administrations on earth yet all meet in his Fathers house for there are many mansions and there is the place of his entertaining them I shall not need to prove that by his Fathers house he meaneth Heaven the very words following I go to prepare c. make that plain enough But I shall speak to both the Propositions before us as it were twistedly together in the method in which Christ acteth as to the things spoken of And first this I. Christ saw it good to bring his Church through various administrations of the matters of Religion and of the way of Salvation I say not through various Religions and ways of Salvations but through various administrations of the matters of Religion and of the way of Salvation before the Law under the Law and under the Gospel I shall not need to clear this in particulars it is so conspicuous and so well known to all that it were but expence of time to insist upon the proof of it Only let me say this upon it that God used these various administrations to his Church according to the diversity of the age of that mystical body Child-hood nonage and consistency And this the Apostle speaks plainly for me Gal. IV. at the beginning where he tells us that as the heir in nonage differs nothing from a Servant but is under Tutors and Governors and subjection so we when we were Children that is while Christs body was under age were in bonduge under the rudiments of the World till the fulness of time come Before the Law the Church was in its child-hood small and little confined within the compass of one or few families and then God brought it up upon his own knees documenting it as a mother does her child beford she send it to School with his own lively Voice in Visions Revelations or his own Words spoken from Heaven When it grew bigger and so very numerous in Egypt God then set it forth to School under the written Law a School-Master as the Apostle calls it and a sharp one too and it was no more than needed that it should be put under the lash and ferule of so severe a discipline For now the youth began to wax wanton and to forsake God that had so tenderly brought it up and to betake it self to the Idols of Egypt as Ezekiel tells you in his twentieth Chapter Therefore to School child to School under the lash of a seveer Law to keep under that youthfulness that was so ready to grow exorbitant And in this School the Church yet under age was under a twofold administration viz. under the Law with Prophets and Revelations under the first Temple and under the Law without Prophets and Revelations under the second At last comes in the Gospel and the Church is taken from School and put to the University and how it comes up to perfect manliness the Gentiles are called in and that makes up the compleat body It might be an Inquiry why the Church was to grow up towards consistency three thousand nine hundred twenty eight years viz. ere Christ came That is the perfect man and the measure of the stature of the fulness of Christ which the Apostle speaks of Ephes. IV. 13. which some conceive to mean the stature of the bodies of the Saints when they shall rise from the dead just proportionated to the stature of Christs body when he died which is as far from the meaning of the Apostle as it is from hence to the Resurrection but he means the perfect growth and full
to the wisdom of this World are the great matters and mysteries of the Gospel and of Salvation The Judgment to come that he speaks of in this verse he characters or pictures in divers colours or circumstances I. The object of it He shall judge the World II. The manner He shall judge it in Righteousness III. The time At a day which he hath appointed IV. The agent to be imploied in it The man whom he hath ordained V. And lastly the certainty of it He hath given assurance thereof c. There is some controversie about the translating of that clause He hath given assurance In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will admit a double construction The Vulgar Latin and the Syriack gives one our English and the French another The Vulgar Latine renders it Fidem praebens omnibus Which I should have supposed might freely have been rendred in the sense our English gives Giving assurance to all but that I find some expositions constrain him another way viz. Affording faith to all and the Syrian inclines the same way for it renders Restoring every man to his faith or to faith in him As if the meaning were that God by the Resurrection of Christ did restore the World to faith and believing from that ignorance and infidelity which it lay under before which is a real and a very noble truth but I question whether that be the Apostles meaning in this place For he is shewing That God had appointed an universal Judgment and hath ordained Christ to be Judge and for proof and confirmation of both especially of the latter he saith as our English well renders he hath given assurance and as the French he hath given certainty in that he hath raised and the Greek very clearly bears such a sense And this to be the sense that is intended is yet further clear by observing the argumentation of the Apostle in this place Read the verse before The times of their ignorance God winked at but now commandeth every man to repent Because he hath appointed a day c. Why Was not this day appointed before that time that Christ was risen The Jews will tell you that Heaven and Hell were created before the World then certainly the Judgment that was to deem to Heaven or Hell was appointed before But our Saviour in the sentence that he shall pronounce at that Judgment Matth. XXV Come ye blessed of my Father receive the Kingdom prepared for you c. shews that the appointing of the day of Judgment was of old time long and long ago before Christs Resurrection but the Apostle tells that he had never given such assurance of it before as he did then by raising him that should be Judge The Apostle at this portion of Scripture doth plainly shew three things First He lays down a doctrine Secondly He proves it And thirdly He makes application His doctrine is That God hath appointed a day wherein he will Judge the World in Righteousness His proof From Gods own real vouchment He hath given assurance in that he raised Christ from the dead His application therefore Let all men in every place repent I should deserve a just censure if I should refuse the Apostles method to take another and not tread in the steps of that Logical proceeding that he had printed before Yet I shall decline to insist much upon the confirmation of the doctrine as a particular head by it self since the taking up the second thing the proof of it is the doing the same thing Only I shall call out as the Prophet Esay doth in the place cited who assoon as he had said Thy heart shall meditate terrors presently subjoyns where is the Scribe c. So while our heart is meditating of terrors of the thing we are speaking this day which God hath appointed wherein he will Judge the World c. Where is the Sadducee where the Atheist where the Disputer of this World What say they to this thing I. The Sadducee will tell you That there is no Resurrection neither Angel nor Spirit Act. XXIII 8. And would perswade us that Moses was of the same opinion because he speaks not of any such things in terminis in all his book It is a common received opinion among the Learned that the Sadducees refused all the Books of the Old Testament but only the five Books of Moses If they mean it absolutely I must confess my small reading hath not taught so far as to be satisfied in that But if they mean it with some qualification then I believe the thing is very true In such a qualified sense as to say the rest of the Jews refused the third part of the Bible which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians render the word Hegiographa that is they refused to have it read in the Synagogue The Law and Prophets they read there every Sabbath Act. XIII 15. but admitted not the reading of Job Psalms Solmons books Daniel Lamentations Chronicles Ezra c. not so much out of the undervaluation of those books but because they accounted the other were sufficient So if you say the Sadducees admitted no other Books of the Old Testament to be read in their Synagogues on the Sabbath but only the books of Moses I doubt not but you speak very true but that they utterly rejected and made nothing of the rest of that Sacred Volume I am yet to seek for satisfaction And I suppose something may be said out of the ancient records of the Jews that might countenance the contrary but it is not now time and place to enter into such a discourse But you will say If they had them in their closets though not in their Synagogues If they read them though not there If they believed them how could they be ignorant of the resurrection Judgment to come and World to come of which there is so plain declaration in the rest of the Old Testament though not in Moses The answer is easie Because they had this principle that nothing is to be believed as a fundamental Article of Faith but what may be grounded in Moses The very Pharisees themselves did not far differ from them in this principle and I could produce a Pharisee in their own writings saying That if a man believed the Resurrection c. yet believed not that it was taught and grounded in the Law of Moses he should not be Orthodox Now why Moses did so obscurely intimate these great fundamentals in comparison of other parts of the Bible I shall not trouble you with discussing though very acceptable reasons may be given of it We find the Resurrection asserted by our Saviour out of Moses by one argument and we find it asserted by many arguments by the Pharisees against the Saducees in the Jews own Pandect and so we leave the Sadducees to take his answer and confutation there But II. Behold a worse then a Sadducee is here and that is a Christian
best because each thought his course and faculty best Some thought best to spend the time in singing Psalms others thought the time better spent in delivering some doctrine others in speaking with strange Tongues c. 2. Or indeed rather in both these practises they Judaized As in Chap. XI they followed the customs and opinions of the Jews in praying vailed in wearing long hair and in their misconstruction of the Holy Sacrament so they did here both in speaking in a strange Tongue and in thus crowding to prophesie together The Jews read the Scriptures in the Hebrew Tongue and although it were unknown yet they would so read it and have an Interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Doctor in his School whispered in the Hebrew If you conceive the strange Tongue here used by them to be Hebrew as there is the most reason to do so being a Church that Judaized in many other things and consisting in a great measure of Jews I need say no more to shew they Judaized in this So for many of the publick Ministers in their Synagogues to speak together to read interpret together their own records do so far assert it that they set the number how many together in each and in some allow good store In like manner you see in the Text how they thus crowded many speaking together confusedly in five distinct administrations One hath a Psalm others a Doctrine others a Tongue others a Revelation and some an Interpretation And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one means not that every one had all these but every one their something of these So every one must signifie if you read 1 Cor. I 12. Every one of you saith I am of Paul and I of Apollos and I of Cephas i. e. some for one and some for another not each one for all And thus the second question is answered And now to proceed in the Explanation of the Text. The extraordinary gifts of the the Spirit are comprized under two heads in Scripture Tongues and Prophesie XIX Act. 6. The Holy Ghost came upon them and they spake with Tongues and prophesied And vers 1 2 3 c. of this Chap. Desire spiritual gifts but rather that ye may prophesie For he that speaketh in an unknown Tongue speaketh not unto men but unto God c. But he that prophesieth speaketh unto men to edification and exhortation and comfort Where you see the Spiritual gifts in the first verse are divided into Tongues and Prophesie Now all these five are thus reduced to these two I. Speaking with Tongues That which is meant by it is couched under those two words Hath a Tongue hath an Interpretation That is Either to speak with strange Tongues himself or to Interpret them that do II. Prophesying What is comprized under that is explained by those three words Hath a Psalm hath a Doctrine hath a Revelation 1. The word Prophesying is taken for singing and praysing So 1 Sam. X. 5. Thou shalt meet a company of Prophets coming down from the high place with a Psaltery and a Tabret and a Pipe and a Harp before them and they shall prophesie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. They shall praise him And Chap. XIX 24 25. And the Spirit of God was upon him also and he went on and prophesied until he came to Naioth in Rama 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he went on and praised And he stript off his cloths i. e. his royal robes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and praised 2. Prophesying means preaching declaring to the people the Doctrine of the Gospel So here hath a Doctrine The Apostles by the Imposition of hands ordained Ministers and gave them Spiritual abilities to prophesie or preach and unfold the Doctrine of Christ and Salvation So the Chaldee most commonly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scholar one learned and able and that taught the people So even that in 1 Sam. XIX ult Is Saul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Scholars or Ministers It is usually said of these extraordinary gifts that they are Tongues and Prophesie but see Act. X. 46. They heard them speak with Tongues and magnifie God This magnifying God is to the same sense with prophesying For they magnified God these two ways viz Singing or praysing and preaching the glorious things of the Gospel 3. Prophesying means speaking some heavenly Revelation So here hath a Revelation and thus the word Prophesie is taken in its proper sense as some had in those times either a Revelation of something to come for a warning to the Church as Agabus Act. XI 28. who signified by the Spirit that there should be a great dearth throughout all the World which came to pass in the days of Claudius Caesar. And he is called a Prophet in 27. vers And you meet with him again in XXI Chap. 10. Or the Revelation was of something that God would have his Church to do as in Act. XIII 2. As they ministred unto the Lord and fasted the Holy Ghost said separate me Barnabas and Saul for the work whereunto I have called them Hence we may understand that in vers 29. Let the Prophets speak two or three That is one to sing prayse and one or two to preach But vers 30. If any have a Revelation let the first that had the Psalm give place and let him rather be heard as remembring that God might intend some special admonition to the Church by so special a Declaration To discourse of all these five would take five times as much time as is allotted me I shall therefore only meddle with the first at present Hath a Psalm and speak something concerning that great and heavenly work of singing of Psalms in Christian Congregations And that the rather because it hath been spoken against in the cross times that have gone over our heads wherein all Religion has been brought into dispute Although it is a question whether these Psalms mentioned in the Text were of their own dictating or penned by others the former whereof seems more probable yet the very mode and work of their singing Psalms shews that it was a practise in the Christian Church from its very beginning Nay though this place speak it not clear yet others do That it was the practise to sing Davids Psalms in the publick Congregation the whole Congregation together You know what arguments are brought against this our practise 1. That the Congregation is not holy enough to joyn with in the performance of this Duty the very same argument which some urge against the reception of the holy Sacrament 2. That they being set forms are too narrow to express our particular wants and thanksgivings 3. That every one doth not understand and we should sing with understanding vers 15. Therefore I shall take up this Discourse the rather to shew that singing of Davids Psalms is a Duty incumbent upon Christians For the clearing of this I shall First speak something
praying no hearing no receiving Sacraments there nothing but praising lauding and celebrating God and that is the work of Saints and Angels to all Eternity Amen A SERMON PREACHED ON Novemb. v. MDCLXI DAN X. 21. And there is none that holdeth with me in these things but Michael your Prince THE words of an Angel and strange because of the singularity spoken of in them But one Angel and Michael to stand for the people of God Where are all the heavenly host in such a pinch At first sight the words are obscure we must clear them First by the Context Secondly by the thing it self In verse the second Daniel is mourning three weeks And the reason of it was because of the hindring the building of the Temple Ezra IV. 24. Then ceased the work of the house of God which is at Jerusalem So it ceased unto the second year of the raign of Darius King of Persia. It was hindred several years but it was only three weeks before Daniel had comfortable tidings of it That is called one and twenty days vers 13. But the Prince of the Kingdom of Persia withstood me one and twenty days By Prince of Persia some understand the tutelar Angel as if Angels fought with Angels but he means the King of Persia Artaxerxes So vers 20. Now will I return to fight with him Here observe Gods dispencing Daniels prayer must first make way for victory God intended good concerning his Temple and his People but gave not commission to the Angel Gabriel till Daniel had prayed and then he goes out Here a wheel on Earth moves the wheel in Heaven Such power hath the prayer of the faithful and such delight hath God in their prayers that he takes as it were the Watchword from them Where is Praying to Angels Had Daniel done so what would it have availed since this Angel had not yet his commission Well now he hath upon Daniels prayers I shall not question whether he had knowledge of his success before If I should say he had not it would be no Soloecism since the will of God is revealed to Angels not all at once but as they are to be employed And observe that in Mark XIII 32. Of that day and that hour knoweth no man no not the Angels which are in Heaven But I shall not insist on that Now he hath knowledge of the Will of God and his Commission to fight against the King of Persia. And here we may understand a parallel Phrase Judg. V. 20. They fought from Heaven the Stars in their courses fought against Sisera Angels are called Stars Job XXXVIII 7. When the morning Stars sang together and all the sons of God shouted for joy Well he goes to fight with the King of Persia but he goes alone None holdeth with me Where are the thousands of Angels There were many against Sisera and none here Is not the cause the same Jacob to have an army of Angels Gen. XXXII 2. and the whole people of God but one Where are they or where is their mind The meaning is not tending this way not but that the Angels are ready always to help and stand up for Gods people But the meaning is that God would do this work by himself Only Michael must do it by his Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not one either man or Angel must serve for this but Michael your Prince stands with me and that is enough That by Michael is meant Christ this very place evidenceth in that he is called your Prince For who is the Prince of the Church but Christ And Chap. XII 1. He is called the great Prince And in Revel XII mention is made of Michael and the Dragon that is Christ and Satan He is called the Archangel Jud. vers 9. And so 1 Thes. IV. 16. The Lord shall descend from Heaven with a shout with the voice of the Archangel Which elsewhere is expressed shall hear the voice of the Son of God Joh. V. 25. He is the Archangel in two respects either as the chief Angel or messenger that ever God employed or as Chief or head of the Angels As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a chief Priest or the Chief of Priests So that hence the meaning is clear I will go fight with the Prince of Persia and Michael or Christ is with me and so the work shall be done miraculously without any other strength for no other needeth In the words then may two things be Observed I. That Christ standeth for his people II. That if he stand for them no matter though there be no other As the Apostle speaks if he be with us who can be against us So may we say If he be with us no matter whether there be any other for us I might speak here of the Ministration of Angels But that I shall wave at present and fix upon this Doctrine That Christ sets himself against them that set themselves against Religion The truth of the Doctrine will appear here in the Text and in this days Commemoration The King of Persia thought he might do what he would with the Jews who were now his own people had information against them that their City had been rebellious and hurtful unto Kings and Provinces and thereupon forbad the building it Ezra IV. But yet Michael there Prince takes their part against the Prince of Persia. So they for our deliverance from whom this day is celebrated what sought they Who defeated them if Christ had not been on our side We need not particular proofs Look into the Scripture and into story who ever opposed Religion and prospered Christ is a stone to bruise his enemies to powder Now the reason of this is First Because Religion is Christs own child of his begetting and he will defend it He created it in the beginning and he will maintain it to the end Secondly Because opposing Religion is the highest wickedness Other wickedness may be of weakness or for the satisfaction of the flesh but this is the direct part of the Devil and direct opposition of Christ. Thirdly Because Christ delights in Religion He dwelt upon the Ark he walkt in the Candlesticks The zeal of thine house saith he hath eat me up And there are two things in Religion that makes him take this pleasure in it the one is that it glorifies him and the other that it tends to the saving of Souls Of this discourse we may make this Use. First To tremble to oppose Soul-saving Religion Secondly We may see the certain induring and continuance of it because Christ defends it And thirdly We may learn to what to ascribe our deliverance this day Not to us not to us but to thy Name give the glory In Scripture Gods gracious dealing with his people is ascribed to his mercy and to his Name And to that alone must the glory of this our deliverance be given also A SERMON PREACHED AT ELY Novemb. v. MDCLXIX REVEL XIII 2. And the Dragon gave him his
sin should never be changed the contents of the Flesh and the World should never have an end And how sadly and miserably do we feel the contrary to our eternal sorrow Oh! Satan thou hast deceived us and we have been deceived thou hast proved stronger than we and hast undone us For indeed Satans strength lies in his Cosenage cut but these locks of his like Sampsons and he is weak and can do little Satan with all his strength and power cannot force any man to sin and therefore his way is to cheat them to sin If Satan could force any soul to sin all souls must go to Hell and no flesh should be saved for he would spare none but since he cannot force and compel the Will he cheats and cosens the Understanding and so perswades the Will The subtil Serpent winds into the Will and Consent by deceiving the Fancy and Intellect as the Apostle speaks of sin Rom. VII 11. Sin deceived me and so slew me Satan deceives and so destroies How he does insinuate and inject his deceit and illusions upon the minds of men how he strikes fire that the tinder of the soul may take some kindling is not so easie for discovery as it is sad in experience It is a depth of Satan hard to be known as to his managing of it but too well known in the effect and operation I shall not therefore trouble you with any discourse upon that subject though something might be said about it both from Philosophy and Divinity II. It is a Masterpiece of his cheating to cheat men in matter of Religion To deceive the Nations with a false Religion instead of a true as he did the Heathen before he was bound and as he hath done the greatest part of the World with Popery and Mahumetism since he was let loose As it is the great work of Christ to propagate the truth and to promote the Gospel which is the great Truth of God and Mystery of Salvation so Satan makes it his business to sow tares among the wheat to corrupt the truth as much as possible and to muddy the wholsom waters of Religion of which the Sheep of Christ should drink as much as he can that no man may drink but durt and puddle As he himself abode not in the truth Joh. VIII so he cannot abide that men should abide in it if he can prevent it In 2 Cor. IV. 4. The God of this World blindeth mens minds that the brightness of the Gospel of the Glory of Christ should not shine to them The Devil plays not the small game of cheating men of their mony of their lands and worldly interests as men cheat one another but of their Religion of the soundness of truth of solid and wholesom principles Whence else such Idolatrous principles among the Heathen such damnable traditions among the Jews such cursed heresies among Christians The enemy hath done this who cannot abide the fair growing of the Wheat but if possible he will choke it with Tares Do you not hear of Doctrines of Devils 1 Tim. IV. 1. and of damnable heresies 2 Pet. II. 1. T is the Devils damnable plot and design to destroy men by their very principles of Religion to poyson the fountains out of which they should drink wholsom water that they drink death and damnation where they should drink wholsom refreshing It is a cheat too sad when the Devil cosens men to the hurt of their souls by their chusing and using things for their bodies outward condition but it is a Mastery of his delusions when he cheats them in matters and principles of Religion which they chuse and use for their souls T is a great and a sad mastery of his when he brings men to sin out of the very principles of their Religion to establish mischief by a Law As the vilest Act that ever was committed in the World viz. the crucifying the Lord of life the Jews did it out of the very Principles of their traditional Religion which ingaged them not to endure such a Messias And the horrid fact that this day commemorates which even amazeth all stories and the like to which no Age or Nation can produce or parallel they did it out of the very principles of their Religion their Faith being Faction and their Religion Rebellion as our Churches have many a time heard that character of them It is not a trifling business for men to take up principles and practises in Religion out of fancy and humor and self conceit though that hath been very much in fashion in our days It is Satans masterpiece of Policy to make men forsake the Waters of Siloam that run softly and to dig themselves Cisterns that will hold no water and so to perish for thirst Is it not a desperate cheat of Satan that men should out of principles of Religion refuse the publick Ministry out of principles of Religion should rant and become Atheists out of principles of Religion should do as they were about to have done by us this day to destroy those that are not of the same principles and Religion A sad thing when that which should be a mans balm becomes poison and those things which should have been for his greatest good should turn to his greatest evil when his principles of Religion become his greatest ruine Surely a very powerful cheat of Satan is there when men chuse darkness to be their light poison their diet and doctrines of Devils to be their way of Salvation I shall only mind you of the Apostles counsel 1 Joh. IV. 1. Beloved believe not every spirit but try the Spirits whether they are of God for many false Prophets are come into the World And that of another Apostle Prove all things and hold that which is good And Be not led away with every Doctrine The present occasion calls upon us to remember what men seduced by Satan would have done to us and what the God of truth and mercy hath done for us and we cannot better do either than with reflection upon Religion The Text before us tells us that Satan deceives all he can and musters an Army of those that he hath deceived to fight against those that will not be deceived For ask that Army why do you fight against the Camp of the Saints and why do you besiege the beloved City And what answer in the World can they give but this Because they will not be deceived by Satan as we are And ask our Gunpowder Plotters Why do you go about to destroy King Parliament and Nation What quarrel have you against them that you would bring so horrid a ruin upon them What wrong have they done you that you will take so severe and cruel a revenge Why they will not be as we are blind as we are blind befooled and deceived as we are befooled and deceived A sad case that a Nation must be destroyed because it will not be cheated by Satan because it will not put
These most abominable ones in that most abominable generation we have been speaking of and the Text speaks of were such as had been once in the right way in the profession of the Gospel but now were utterly revolted from it and become most contrary to it And so our Saviour shews the very topping up of the wickedness of that generation in that Parable of the Devil cast out by the Gospel but come in again with seven evil Spirits worse than himself So saith he shall it be with this generation Mat. XII 45. Of such the Apostle speaks 1 Tim. IV. 1. Some that should depart from the faith giving heed to seducing Spirits and doctrines of Devils And he saith that such a falling away would discover the man of sin and child of perdition 1 Thes. II. 3. And the Apostle 1 Joh. II. 19. saith that many Antichrists were abroad come out from them that professed the Gospel but now were become Antichrists And this our Apostle in this Chapter vers 2. intimates that they had once known the way of righteousness but were turned from the holy commandment that was delivered to them And being thus turned out of the way and fallen from the truth they were fallen into all manner of abomination Read but this Chapter and the Epistle of Jude at your leisure and you will see the full Character of them In little take this account of them 1. That like Balaam for love of filthy lucre they made merchandize of souls and cared not what became of them that they might get gain And accordingly 2. That they led them into all loosness and libertinism to commit fornication and eat things sacrificed to Idols to â—iot in the day time and indeed to account any thing lawful I might produce Scriptures for all these but I suppose you remember them 3. They were direct enemies to the power and purity of the Gospel and bitter persecutors of the sincere professors of it The Apostle gives evidence enough of this in those few words 2 Tim. III. 8. As Jannes and Jambres withstood Moses so do these also resist the truth I shall spare more picturing of them read but the places I have cited and you will see them in very sad colours And now let us look upon them as very justly we may as a very sad spectacle such another as the spectacle of the fallen Angels once Angels but now Devils these once Christians but now brute beasts Atheists Devils incarnate In the cursed copy and example before us Balaam and these his disciples or followers we may see the fruits of two as cursed trees as any grows by the lake of Sodom Covetousness in Balaam and Covetousness and Apostacy or revolting from the truth in these that came after him Covetousness that makes him to sell a whole Nation to Gods curse and plague and their own ruine for the wages of unrighteousnes He hath got a bag of mony and twenty four thousand men of Israel are destroyed for it and the anger of the Lord brought upon the whole Camp And what cares Balaam for all this so long as he hath got the mony Oh the cursed fruits of covetousness that might be reckoned heaps upon heaps I shall but mention one and that may be enough Covetousness made Judas sell the very son of God for mony A monster of villany that the very Devils themselves might stand amazed at but that he played their own game And as for Apostacy or revolting from the truth how horrid fruits and effects have followed and do follow upon it Scripture and History give such evidence and instance that to speak of them would take up more time then even this whole day would afford us We shall only speak of one perticular wherein all Apostacy and all the fruits of Apostacy are met and convened and that is that which this day gives us occasion to commemorate and remember viz. the Church of Rome When you read of those that have forsaken the right way and gone astray remember Rome for who is there that hath done so more and when you read of following the way of Balaam and loving the wages of unrighteousness remember that Church and City for who hath done the one and who doth the other more than she she cavils at us as if we had forsaken the right way when we forsook her but we most truly answer that we forsook her because she hath forsaken the right way The Church at Rome was once in the right way indeed and celebrated for it through the whole world as the Apostle tells us Rom. 1. 8. But how long did it continue in that way I may very well answer as long as it was built upon the rock Christ but when it began to build it self upon Peter then and thenceforward did it forsake the right way For certainly he forsakes the right way that leaves to build upon the sure foundation Christ and builds upon the sand the person of a meer man If I were to render an account of my belief concerning the first Founders of a Church at Rome I should have recourse to that passage Act. II. 10. That there were at Jerusalem at the feast of Pentecost when the Holy Ghost was poured upon the Apostles Strangers of Rome Jewes and Proselytes Did not some of these believe and returning to Rome carried the Gospel thither with them If any doubt it I shall name two of them that did Rom XVI 7. The Apostle from Corinth saluting the Church that was then at Rome among others names there Salute Andronicus and Junius my kinsmen and Fellow-prisoners who are renowned among the Apostles and who were in Christ before me Here are two men that were very highly respected among the Apostles and that before Paul was an Apostle and where and when could this possibly be but at that time at Jerusalem these being of those that are mentioned in those words There were then at Jerusalem Strangers of Rome Jews and Proselytes By these men and some other that we cannot name a Romanist must give me leave to believe that the Gospel was first planted in Rome and a Church first founded there And I must believe that the Church by them planted there was watered by Paul and that before ever he came to Rome That ye may think a Solaecism to say that he watered the Church of Rome before ever he came at it But the Church came to him For if you observe that Act. XVIII 2. That Claudius had expelled all the Jews out of Rome and that the Apostle met with Priscilla and Aquila and divers others of that Church mentioned Rom. XVI you must conclude that when they returned to Rome again after the death of Claudius as it is plain they did they returned fully furnished with the doctrins and instructions of that blessed Apostle and so there is a Church there then pure and holy and in the right way and renowned as the Apostle tells us through the world but how
long it so continued is not easily determined but that it did not always so continue is as easily proved The Apostle gives us cause to suspect that some corruptions were crept in there even in his own time when in his Epistle to them Rom. XVI 17. he speaks of divisions and scandals as it seems among them contrary to the Doctrin they had learned And in his Epistle to the Philippians written from Rome he intimates that some preached the Gospel as it seems there not purely but of strife and contention Phil. I. 14 15. However though we cannot punctually determine the time and degrees by which the Church of Rome did degenerate yet that it is degenerate from the purity of that first Church there and from the purity of the Gospel primitively professed there is written so plainly that the dimmest eye may read it if a man will not shut or put it out How is the faithful City become an Harlot righteousness once lodged there but now murtherers is the sad question and complaint of the Prophet Esay concerning Jerusalem in his first Chapter How and by what degrees it came to be an Harlot and to what an high degree of harlotry it was come the former was not easie to determine and the latter not easie to express yet that it was so was but too plain And the very like may be said in this case and of this City The City once faithful is become an harlot but how and by what degrees and to what a degree let her look to that at her peril It is not so very material to determine of the time and degrees of her degeneration as to consider how grosly she is degenerate If we should go about to particularize in every thing concerning faith and manners wherein that Church hath forsaken the right way and is gon astray we had need to take up the longest day in summer to speak out that matter rather than to confine our selves to a piece of an hour and it would require our examining even their whole doctrine and practice We we will touch but two instead of two hundred First The Apostle Chap. I. 8. saith the Faith of the primitive Church at Rome was renownedly spoken of through the world Now do you think it was such an implicit faith as the Church of Rome teacheth now That it sufficeth if a man believe as the Church believes though he know not what either the Church or himself believeth Do we think that the first Founders of the Church in that City be it Peter as they will have it or Paul as he had some concurrence to it or those that I have mentioned do we think I say that they ever broached such a doctrine there It is enough if you believe with an implicite faith or as the Church belives The right way of believing in Christ the Apostle laid down most divinely in such expressions as these Let every one be assured in his own mind I know whom I have believed Have Faith in God and if thou hast Faith have it to thy self c. importing a knowledge and certainty of what is believed and not that faith should grope in the dark and believe it cannot tell what but only as others believe The right way that the Primitive Church of Rome was in was the way of knowledg and understanding that they knew and understood the things of salvation and were acquainted with the things of God and the way of eternal life Can he that reads the divine Epistle to the Romans think otherwise Or that hears the Apostles commendation of them think otherwise Now hath not that Church forsaken the right way that teacheth That Ignorance is the mother of devotion and practiseth accordingly to keep the people in ignorance Was Paul of that mind think you when he writ his Epistle to the Romans He might have very well saved that labour of instituting them in those many high and excellent poynts that he doth in that Epistle if he had been of the mind the now-Church of Rome is that the way to build people up in devotion is to keep them in ignorance His counsel is Be not Children in understanding but theirs By all means to make them in understanding children And when as our Saviour tells that blind guides lead blind people into the ditch these teach that blindness is that that will lead to Heaven Have not these forsaken the right way to Heaven that choose the ways of darkness to lead thither Secondly Certainly that Church hath forsaken the right way that goes clean contrary to the right way If the right way is to search the Scriptures as Joh. V. 39. then they have forsaken the right way for their way is to keep men from searching them If the right way is to use a known tongue in publick worship as 1 Cor. XIV their way is to use a tongue not understood If the right way is to administer the Cup in the Sacrament their way is to forbid its administration The right way is Thou shalt worship the Lord thy God and him only shalt thou serve certainly they have forsaken the right way that worship Angels and Saints departed that worship Crucisixes and Images that worship and adore a piece of bread Thirdly In a word for it were endless to reckon all their aberrations Is there any wrong way in the world if blowing up of Parliaments be not out of the right one If this be the right way then Pharaoh was in the right way when he plotted the drowning of the Infants of Israel Jezabel was in the right way when she murthred the Prophets of the Lord. And Nebuchadnezzar was in the right way when he threw the three young Nobles of Judah into the fiery furnace Either this is not the right way or the best of the Saints of God were in the wrong for they ever walked in a way clean contrary to this kind of dealing They were many of them slain for the truth you shall never find so much as one of them that slew any for the truth Do you think that Peter the founder of their Church as they pretend would ever have consented with them had he been alive to the blowing up of a Parliament And do they find any direction or encouragement to such a thing in any of his writings Though he was once so fiery as to draw his sword and cut off the High Priests Servant's ear yet I believe he would never have been perswaded to have been a Faux a Garnet or a Catesby in such a design as this His Master had cooled his courage for swording it again with that Cooler He that smiteth with the sword shall perish with the sword And these men might have learned that lesson if they had been either his or Christs Disciples When the two Sons of Zebedee James and John misconstruing the meaning of their name Boanerges would have fired a village of the Samaritans our Saviour checks them with You know
shall come mockers walking after their own lusts the very same men that our Apostle speaks of here But which are these last days A threefold conception is taken up concerning the thing 1. That by the last days is meant all the time of the Gospel from its first coming into the World to the Worlds end But that is too wide a compass to be a mark of such an occurrence as the Apostle speaks of here 2. By the last days some understand the last days of the World and so will apply the things and men spoken of here to these times wherein we live and hereabout and so to the Worlds end but this construction will hardly agree to what the Apostle aimeth at here when he bids Timothy Turn away from such men nor agree with other places of Scripture that speak of the same men Therefore 3. The proper meaning of the expression in the common use of the Phrase in Scripture is The last days of Jerusalem and of the Jewish state when both of them drew near their end and desolation And for confirming of this among numerous evidences that I might produce I shall give you but two places of Scripture and the reason of the expression Act. II. 17. The Apostle Peter citing those words of the Prophet Joel It shall come to pass in the last days I will pour out my Spirit upon all flesh c. He plainly and positively asserteth that the Prophesie was fulfilled at that time when now it was but forty years to their destruction The Apostle John 1 Epistle chap. II. 18. plainly tells Little children It is the last time and as you have heard that Antichrist cometh so there are now many Antichrists whereby we know that it is the last time And the reason of the expression Because the destruction of Jerusalem and of the Jewish state is charactered in Scripture as the destruction of the whole World which might be evidenced by abundance of instances Therefore the last days of that City and State are named as the last days of that World Now who these were of whom in those last days of Jerusalem the Apostle speaketh may be some question viz. whether unbelieving Jews or some that had professed the Gospel but had revolted from it and had corrupted it by their false doctrine and evil lives I doubt not he means the latter which might be cleared out of several other places in Scripture and even out of this place also when the Apostle saith they had a form of godliness and that concerning the faith or doctrine of the Gospel they were reprobate The mystery of iniquity he calls it 2 Thes. II. i. e. iniquity under a mask or visor of Religion for the opposition of the unbelieving Jew against the Gospel was barefaced iniquity Iniquity above board and that had no mask or mystery in it But these under the mask of the profession of the Gospel opposed the purity and resisted the truth of it And of such Apostates the Epistles of all the Apostles are full of complainings as instances might be produced which would take up the whole time now allotted I shall alledge but these two places Act. XX. 29 30. For I know this that after my departing shall grievous wolves enter in among you not sparing the flock Also of your own selves shall men arise speaking perverse things to draw away Disciples after them And 1 Joh. II. 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us And to the same tenor tends that parable Matth. XII ad â—in So that you have here the wickedest men of the wickedest generation that ever was upon the earth For so was that generation wherein they lived and they the very dregs of that generation that generation resisting Christ and the Gospel with open face these under a mask of Religion and the Gospel that generation proclaimed open enmity against the truth these practising it under pretence of friendship Those came against Christ with swords and staves these saluted Christ with a Hail Master but betrayed him They pretended to the Gospel as Herod pretended to worship Christ when he was new born but intended to murther him And herein they outvied Jannes and Jambres their samplar as commonly in writing after a wicked Copy the Transcript exceeds the Original For Jannes and Jambres had never owned the Truth as they had done for these had owned it bet now resist it I need not I suppose either to trouble my self or you by insisting to prove that the Apostle by the truth here does mean the Gospel And do I need to clear why the Gospel is called by that title of the truth If any desire that let me briefly propose these things to him I. First look upon the heathens Theology and Religion and that were but a mere lie Those poor wretches as Esa. XLIV 20. Fed on ashes and a deceived heart turned them aside that they could not say there is a lie in my right hand though there was nothing but a lie there The Devil foisting the greatest lie upon the World that all the anvils of Hell could forge viz. to perswade men to worship Devils for God 1 Cor. X. 20. The thing which the Gentiles sacrifice they sacrificed to Devils and not to God That I may well remember to you that passage about the mad Emperor Caligula that would needs be a God and for that purpose had dressed himself in accoutrements possible to make him seem such a one A sober man that saw all being asked what he thought of him why saith he I think he is magnum delirium A great piece of foolery Stand and look on the Divinity of the Heathen as it is charactered by the Poets and all is but a great fable Mark the Religion of the Heathen as it was prescribed by their Augurs Pontiffs Philosophers and it is nothing but a great lie That the Gospel that was to uncharm those delusions to release those poor creatures from those cheats and impostures is most deservedly called The truth II. Look upon the Religion of the Jews that was all but types and shadows Moses face vailed Israel in the cloud all Divinity and Religion under mysteries and figures The Tabernacle was filled with a cloud as soon as it was set Exod. XL. ad finem and all the Ordinances given out of it cloudy and shadows Hereupon the Gospel is called the Truth because it unridled those mysterious Hieroglyphicks unvailed the face of Moses and shewed the substance and body which those vails and shadows did infold Thereupon it is that the Evangelist makes that most pertinent opposition Joh. I. 17. The Law was given by Moses The moral Law was given by Moses the ministration of condemnation as the Apostle calls it 2 Cor. III. but grace came by Jesus Christ against
better learned the Scriptures and cannot but tremble at such blasphemy but are no whit moved by the boldness and confidence of it the less to own and maintain that the Holy Ghost that gave the Scriptures breathetâ— in the Scriptures in Majesty and Power In Power to convert Souls and in Majesty to confound confidence in mans own Wisdom We should look upon the Majesty of Scriptures viz. so as to bow to it and not to make it bow to us My meaning is not for any adoration to the book or papers wherein Scripture is written as the Jews keep a great deal a do with the very book of the Law little short of adoration but to bow to that Divine Wisdom and Authority that shineth there That remarkable passage of the Apostle hath been observed by many as it is very observable Rom. VI. 17. You have obeyed from the heart that form of doctrine whereto you were delivered as the Original Greek carries it and so some of your margins give intimation whereas in the Text it is which was delivered to you The Scripture is delivered to us so as we rather are delivered up to Scripture much like the same Apostles expression in another place and another case Phil. III. 12. I apprehend but am apprehended We are delivered up to the Scriptures as they are to be our Masters and not we theirs As another Apostles expression is We are to be doers of the Law and not Judges to be students of the Scriptures doers of the Scriptures not their judgers You know who say I will not believe the Scriptures for themselves unless they could shew their own Authority Let them shew me in Scripture where the Scripture tells that all the books in the Bible are Scripture where it said such a book was written by such a pen-man or else how should I believe that all the Bible is Scripture How should I believe that the books were written by such and such pen-men Let them chuse whether they will believe it or no may God say but at their own peril He never intended to satisfie every mans curiosity and crosness and cavilling but he hath given the Scripture in Authority and Majesty and if men will bow and submit to it well and good and if they will not let them see how they will answer it another day If a prisoner at the bar should not own the Authority of that venerable Peer to judge him unless he should particularly fetch out his Commission and shew it him what would you call such peevishness madness or impudency or both or worse The application is easie enough II. Difficulties and things hard to be understood in Scripture is one part of the majestickness II. of Scripture and it is good to judge of such difficulties aright One once reading the crabbed and most obscure Poet Persius and not being able with all his study and endeavour to make sense of him he flung him away with this saying quoniam non vis intelligi because thou hast written so as if thou resolvedst not to be understood I am resolved not to be at pains and study to understand thee Are the difficulties of Scripture of this nature Are they the resolved purposes and purposed resolutions of the Holy Ghost not to be understood Did he write them intentionally that men should never come to know the meaning of them If this were so the inference of the Papists were eousque something reasonable therefore meddle not with them for they are insuperable but it is no such thing for the difficulties of Scripture are of another end and intention And let us consider of them briefly in these two or three Particulars 1. Though we say There are difficulties in Scripture yet we dare not say the Scriptures are difficult Peter saith Some things in Pauls Epistles are hard to be understood he will not say Pauls Epistles are hard 2 Pet. III. 16. The Holy Bible is like the Holy Land some part indeed mountainous and rocky and hard to be travailed over but the greatest part pleasant plain champaigne and valley Like any clean beast or fowle that might be eaten some bones but the far greatest part flesh now it were but a mad kind of inference never go about to eat the flesh because thou canst not eat the bones Men indeed have made an obscure Bible but God never did As Solomon speaks God made man righteous but they found out sundry inventions So God made the Bible plain as to the main of it but men have found out inventions of Allegorizing Scepticizing Cavilling that would turn light into darkness but that the light shineth in darkness and the darkness comprehends it not That which God hath sanctified do not thou call common and that which God hath made plain do not thou darken nay do not thou say it is dark How plain as to the general is the history in Scripture How plain the commands exhortations threatnings promises comforts that are written there Take a Sunbeam and write and is it possible to write clearer And what Must not the Laiety and unlearned meddle with Scripture because it is too obscure I doubt their meaning indeed is because it is too clear and will discover too much 2. These difficulties that are in Scripture which indeed are not a few are not a noli me tangere to drive us from the study of the Scriptures as the inference would be made but they are of another kind of aim and tendency They are not unriddleable riddles and tyring-irons never to be untied but they are divine and majestical sublimities not to check our study of Scripture or of them but to check our self confidence of our own wit or wisdom They are not to drive us from the holy ground where God shines in Majesty in the flaming bush but to teach us to put off our shoos at the holy ground not to stand upon our own skill or wisdom but to strike sail to the Divine Wisdom and mysteriousness that shineth there Not to disharten us from study of the mysteries of God but to teach us in all humility to study them the more That obscure passage Dan. IX 27. about the abomination of desolation is not that for the obscurity we should cast away the book not meddle with it but that we might read and study the more presly that we may understand Matth. XXIV 15. It is true That God never intended that all men in the World should understand Scripture alike nor that all men in the World should be able to study the Scriptures alike or have opportunities to do it yet these two things we may observe as to Gods will and disposing in this case I. That God would have all to study and meditate on the Scriptures according to their capacities The Scriptures do so frequently and urgently call upon all to this purpose that I suppose it is altogether needless to go about to prove it Thou shalt meditate therein day and night Thou shalt
in his two great works viz. His offering himself a sacrifice by his death and his offering the continual incense of his mediation And how methodically did the representation proceed suitable to the reality For first the Priest offered the Sacrifice upon the Altar and then went in within the Tabernacle and offered incense So Christ first offered himself at his death and then went into the highest Heaven to make Intercession The Papists in their Mass take upon them to offer Christ as a Propitiatory sacrifice for quick and dead So they are the Altar and Christ is the offering But we learn better to make Christ the Altar and we our selves and our services the offering offered upon it For the clearing of the thing before us and to reduce these words of the Apostle to a Doctrine of Faith whither he intends them let us premise these four things I. That every Christian hath three spiritual Sacrifices to offer to God Himself his Devotions and Religious services and his good works and Religious walking 1. Himself Rom. XII 1 2. I beseech you Brethren that you present your bodies a living sacrifice holy acceptable unto God 2. His prayers Devotions and Religious services Mal. I. 11. In every place incense shall be offered unto my Name and a pure offering And 3. His holy walking 16 ver of this Chapter To do good and to communicate forget not for with such sacrifice God is well pleased Christ is to be offered to God no more as Papists take on them to offer him every Mass but man is to offer himself to God the only sacrifice that God now requireth Now II. On what Altar is this spiritual Sacrifice to be offered and presented to God On some spiritual Altar as it is a spiritual offering Those Sacrifices that were earthly and material required an earthly and material Altar but those that were spiritual must be offered on some spiritual Altar else the manner of offering them contradicts their nature Now what the Apostle speaks concerning the Rock in the Wilderness The Rock was Christ so we may say concerning the Altar under the Gospel The Altar is Christ. In the Law the offering was to be put into the hands of a Priest or it could not be accepted so our services are to be put into the hands of Christ to be presented to God else no acceptance And the sacrifice was to be laid upon the Altar or it could not be accepted so must ours be laid on the altar Christ or no acceptance For III. The Altar must sanctifie the Sacrifice to make it acceptable and so our Saviour tells Mat. XXIII 19. It was not enough that the Sacrifice was a clean Beast and not unclean nor that it was without fault or blemish to make it an acceptable Sacrifice But it must be laid upon the Altar for that to sanctifie it and to make it a right Sacrifice IV. And here I cannot but take up the Jewish Doctors most true and pertinent explication of that point about the Altars sanctifying the gift viz. The Altar sanctified that that was fit for it The Altar could not sanctifie an unclean Beast a Dog or an Ass or a Cat to make it a Sacrifice but only a Beast that was clean And if the Beast were a clean Beast in his nature yet if he had faults or blemishes the Altar did not sanctifie him for a sit Sacrifice but it sanctified only that that was fit for it By all which laid together we may learn and observe the great Doctrine of Faith about our acceptance with God only by Christ. Which to view particularly let us begin from this First None can come to God to find acceptance with him but he must first give himself into the hand of Christ to bring him to God for acceptance The Apostle tells us that all acceptance is in the Beloved and to be expected no other way Ephes. I. 6. This is the great mystery of the Gospel For the want of which duly owned Turks and Jews are at loss and are lost from God for ever They both pretend for Religion pretend for Heaven but they both miss the door by which alone they are to enter and so are excluded eternally missing of Christ by whom only we come there Our Saviour indeed speaks of entring and getting into the sheepfold some other way than at the door but he saith they are thieves and robbers His meaning is of false teachers that can find a way to creep into the sheepfold the Church to seduce and destroy the sheep some other way than at the right door But whosoever will get either into Heaven or indeed into the true and sincere Religion that leadeth thither must enter by Christ the Door or he will never come there Joh. XIV 6. I am the Way the Truth and the Life none can come to the Father but by me Consider of that I am so the Way that none can come to the Father but by me Then sure the Papists are out of the way as well as Turks and Jews when they think to come to God by the mediation of Saints and Angels None can come to God but by me saith our Saviour but I can come to God saith a Papist by the Virgin Mary by Peter Paul and the mediation of other Saints in Heaven Certainly they must have some nice distinction here or they contradict Christ to his face and take his honour and give it to another Heb. VII 25. Christ having an unfailing Priesthood is able to save to the uttermost those that come to God by him If you come to God you must come by him and that only is the way to be saved But if you expect to come to God by any other means whatsoever you are out of the way and will be lost 1 Pet. III. 18. Christ suffered once for sins the just for the unjust that he might bring us to God If there were any other way to come to God than by Christ the death of Christ was but to little purpose and our believing in him to as little And we may justly say with the Apostle 1 Cor. XV. 14. Our preaching is in vain and your faith is also vain It is said of Christ that he is a Priest for ever after the order of Melchizedek Psal. CX Though he died and offered himself the great Sacrifice for sinners yet he is a Priest for ever still offering sacrifice to God but no more himself but his peoples sacrifice And that offering is twofold viz. offering the persons of his people to God as an acceptable living sacrifice and offering their services as an acceptable spiritual sacrifice to God Of the former you have testimony from his own words Isa. VIII 18. Behold I and the children which the Lord hath given me Of the later Revel VIII 3. where you read of his offering the prayers of all Saints upon the Golden Altar which was before the Throne What the manner of Christs mediation is is
what is contrary to Right and Good Sometimes Heresie is bred of ignorance sometimes of too much knowledge sometimes of too much carlesness about the word of God sometimes of too much curiosity sometimes of leaning too much to sence and sometimes too much to carnal reason most commonly of pride of mens seeking themselves of crosness of boldness about divine things and ever of mens wilfulness to have their own minds Might I not instance and give example in all these things And hath not the Church had too sad experience of these things in all generations Weeds ever creeping up in that garden out of one peice of cursed ground or other and is never free of them There must be Heresies saith the Apostle there have been Heresies saith Experience and there will be Heresies saith the corrupt nature and heart of man that will be seeking it self and hath no mind of obeying the truth Weighty is that saying of the Apostle 2 Thes. II. 10 11. Because they received not the love of the truth that they might be saved For this cause God sends them strong delusion that they should believe a lie It is more proper to say and it is more commonly done that men rather fall into Heresie than that Heresie falls upon them That is that they rather choose it themselves than that they are any way inforced to it Heresie is a Greek word put into an English dress And the word in Greek as Grammarians will tell you signifies a Wish a choise Heresie is a thing that a man takes up of his own wish and choice And I think it might be a disputable poynt Whether a Heretic ever took up and maintained his opinions purely out of conscience The great Heresie abroad in one party is Popery And can I or you believe that the ring-leaders of that Religion that lead the poor silly people blindfold do maintain that Religion purely out of the principles of a good conscience when we see they make no conscience of Massacres Powder-Plots killing Kings and disquieting Kingdoms The great Heresie abroad in another party is Socinianism And can I think or believe that the ring-leaders in that doctrine do maintain that doctrine purely out of the principles of conscience when even the whole System and Body of that Divinity doth clearly speak it self to be a crossing even all the Articles of Religion of what hath been received for sound and orthodox in the Church in all ages And I must be excused if I take Quakerism to be a direful Heresie and that it is hard to find out that the ring-leaders in it do maintain it purely out of the principles of conscience while they are so bitter high cross and censorious You remember the saying of the Apostle The Wisdom that is from above is first pure then peaceable gentle easie to be entreated Jam. III. 17. If their wisdom or profession carry those marks and if their Doctrine carry even any badg of Truth we do not yet understand it or them And as for the Heresie that the Text speaks of the Sadducees denying those great Articles of Religion The Resurrection Angels and Spirits Can we think they maintained their opinions meerly out of the princiâ—ples of conscience and not rather out of Faction Sectarism or some other by respect and regard Our Saviour chargeth them with Ignorance in the Scripture and in judging concerning God Do ye not err saith he not knowing the Scriptures nor the Power of God And it is not very suspicious that there was wilfulness in the matter too that they were resolved to stick to their opinion for some by-ends that they had of their own Let us a little consider of the Persons and then of their Opinions I. Of the Persons We read not of Sadducees but under the second Temple or after the return out of Captivity but when and how they rose then is something questionable Some think there were Sadducees in the time of Ezra and the Prophets that lived after the Captivity Haggai Zechariah and Malachi And they think that those words Mal. III. 13. Your words are stout against me do refer to the Sadducees And there are of the Jewish Writers that say that in the time of Ezra there were Sadducees that denyed the World to come And therefore to affront that Heresie they of the great Council ordained that in the end of some prayers instead of saying Amen they should say for ever and ever As instead of Blessed be the Lord Amen they should say Blessed be the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ever and ever or as the words do properly signifie To worlds of worlds or to ages of ages Others ascribe the original of Sadducees to a later date and that one Sadoc was the first author of the Heresie divers years after these holy Prophets were dead and gone Which opinion is most embraced both by Jews and Christians II. Well be it the one way or the other the first singularity of this sect was that they would receive no poynt of Faith but what they could see plainly grounded in the Books of Moses For the other Books of the Old Testament they admitted not of to be of such authority as were the Books of Moses And because they could not find the I. Resurrection and the World to come spoke of in plain terms in all Moses therefore they would not take those Articles into their Creed They would be their own choosers and what they will have to be Scripture must be Scripture and what they would not have must not be The great cause of Heresie which we mentioned before mens wilfulness to have their own minds It is a blessed thing to be led by Scripture for that will lead to Truth and to Heaven But on the contrary a cursed thing to lead the Scripture whether a man would have it For that will certainly end in error and miscarriage It is but too common a thing for men to take up an opinion or doctrine of their own heads or minds and as please themselves and then to lead and strain the Scripture to speak to their opinion and to maintain it to make the divine Oracles of God to truckle to their fancies Like that that Solomon accounts so absurd and preposterous to set Servants on horseback and Princes to lacquy by their horse side and to trudge afoot These Sadducees had learned from their Master Sadoc that there was no Resurrection nor world to come And to maintain that opinion they will make so bold with Scripture that that which speaks not plainly of those things shall be Scripture but that that does shall not be at all How the Church of Rome dealeth in this kind is very well known That Church hath taken up cursed and abominable Opinions and Doctrins and she cries down the Scriptures and would not have them meddled with And you know who among us talk so much of the light within them as all-sufficient for their guidance and salvation and
the Land of Canaun much more might they in forain Countries Samuel a Levite was born upon his Fathers own Land which had been purchased by his great Grandfather Zuph 1 Sam. 1. 1. 9. 5. Now Barnabas had one motive more to sell his Land than other of the common believers had namely those words of our Saviour to those Disciples that were to be Preachers Provide neither silver nor gold c. Matth. 10. 9 10. and this was the ground of Peters answer Silver and gold have I none Chap. 3. 6. ACTS CHAP. V. Vers. 1. But a certain man named Ananias AMong the offerings of others that sold their Lands there ereepeth in the hypocrisie of Ananias and Saphira a couple that at once would have served God and Mammon Vain-glory or Policy or both did here strive with covetousness and distrust or rather to speak truly indeed did conspire They had the formality to sell their Lands as others did but they had not the sincerity to part with the money as others had Their double dealing both in word and deed is fearfully punished with suddain death at this beginning of the Christian Church as Nadab Abihu and the Sabbath-breaker were at the beginning of the Jewish that future times might learn from this to beware dissembling with God and not to dishonour and shame the gifts of the Holy Ghost Vers. 3. To lye to the Holy Ghost or rather to belie the Holy Ghost It was not the sin only barely and simply considered that provoked and procured so fearful a Judgment upon him but the sin as it was circumstantiated and aggravated by some respects For it seemeth that Ananias was not a common or ordinary believer but one of the Ministerial rank and one that had received the gift of the Holy Ghost as well as the rest of the 120. And considerable to this purpose are these two things First That as soon as the Evangelist hath mentioned the pious and upright dealing of Barnabas which was a Preacher in the sale of his Lands he cometh to the story of Ananias as a man of the same function and relateth his wretchedness in the sale of his Secondly That though it be said in vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he lied to God yet is he said in the third verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To belie the Holy Ghost By which Phrase it seemeth that he had received the Holy Ghost among the rest that did receive it and yet for all that excellent gift in himself and the excellent gift that he knew in the Apostles he durst by this base dissembling belie and shame the gifts that were in himself and tempt the power of the Holy Ghost that was in Peter And thus was Ananias much like Judas exceedingly qualified and eminently gifted with the gifts of the Spirit but like him undone with covetousness and for it perished by an exemplary end There was none among all the twelve so fit to give sentence upon this fact as Peter as who might hereby shew his own repentance for his lying and perjury in denying his Master and that he was intirely repaired and recovered from it when he durst pass so heavy a doom and judgment upon a lie Vers. 13. And of the rest none durst joyn himself unto them It is some difficulty to resolve who these rest were that durst not knit themselves to the Apostles the matter may be construed so many ways that it is hard to fix which is the right First It is understood by Beza of such as were as yet out of the Church and yet not strangers to the Kingdom of God but such as for fear durst not shew themselves either because of the Jews or because of the judgment afflicted on Ananias Secondly It may be understood of those that were within the Church yet durst not joyn themselves in Consistory or Presbyterial society with the 120 Disciples but kept their distance in regard of judging though they knit with them in communion Or thirdly It may be understood of the 108 Disciples that were appointed by Christ to be Ministers and kept in continual society and consistorial association with the Apostles yet durst not joyn themselves to them in the form or dignity of Apostleship nor durst offer to parallel themselves to that rank yet the people magnified them also And this I take to be the very meaning of the place and that upon these grounds First Because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to import a residue or the rest of their own company and not the people that were out of the Church for of them it had been more proper to have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the skilful in the Greek language will readily judge Secondly The joyning here spoken of in regard of the object to whom is to the Apostles and not to the Church as is apparent by the very Grammatical construction Especially thirdly The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers 12. being understood not of the Congregation or whole company of believers but of the Apostles as the words immediately before might argue or rather of the whole number of the 120 as it is taken Chap. 2. 1. And so the sense of all redounds to this that besides that terrible and dreadful work that was done by Peter upon Ananias and Sapphira all the other eleven Apostles did great and wondrous miracles among the people and the whole College and Presbytery of the 120 were unanimously in Solomons Porch joyning together in association and advancing the Gospel but the rest of the 120 durst not one of them joyn themselves to the twelve in the peculiar office and dignity of Apostleship properly so called having seen so lately the dreadful judgment that one of the twelve had brought upon Ananias one of their own number and seeing the continual wonders that they did in an extraordinary manner among the people howbeit the people magnified them also they also having the admirable and wondrous gifts of the Spirit upon them Vers. 15. §. Peters shadow Many miracles were wrought by the Apostles hands and many as it seemeth by Peters shadow but the Text hath left it so indifferent that it is hard to determine whether it is to be taken in a good sense or a bad and indeed some that have taken it the better way have made it the worst of all Luke saith only thus They brought forth the sick into the streets and laid them on beds and couches that at the least the shadow of Peter passing by might overshadow some of them But it neither telleth who they were that laid them nor a word at all that those were healed that were laid And it may be thought they were unbelieving Jews that laid them as well as otherwise for believers might have brought them to the Apostles or brought the Apostles to them And it may possibly be thought that they laid them there either out of a superstitious