thing and why should not the water here be taken for a visible thing also 3. John Baptist observed this course in his Ministery that he preached Baptism first and then baptized Luke 3. 3. c. And how can we conceive more properly of the Ministery of Christ than in the same divine method It is said afterward in this Chapter that Jesus baptized ver 2â— and did he not preach the doctrine of Baptism before he baptized It cannot be doubted that he did but if he did it not in this expression ye have not the least mention of it in all the Chapter 4. It is not improperly held by divers that the Apostle calls Baptism The washing of regeneration Tit. 3. 5. upon the warrant and style of these words of our Saviour 5. It is true indeed that water in divers places of Scripture is used to signifie the work and operation of the Spirit but then under under the notion of cooling purging or refreshing but to be born of water is a Phrase so different from any of these that the construction of the word water as meaning the Spirit in such places as are applicable to those actions or effects cannot be so proper a construction in reference to this especially when the Spirit is also expresly mentioned with it 6. The question in hand betwixt our Saviour and Nicodemus was about his entrance and introduction into the Kingdom of God or his coming under the days and benefit of Messias his appearing which he was sensible was now come And therefore Calvin mistakes and mis-states the question in this place which made him so resolutely to refuse the general exposition of water for Baptism Nullo modo adducor saith he ut Christum de Baptismo verba facere credam hoc enim esset intempestivum I can by no means be swayed to think that Christ speaketh of Baptism here for that would have been unseasonable And why unseasonable Why he gives this reason Because Christ was exhorting to newness of life But that is not the prime and proper question or theme in hand The matter in hand was about Nicodemus translation into the days of the Messias of which the Nation had so high thoughts that is as he thought into a changed state of happiness and as it was indeed into a changed principling and profession to come under new grounds of Religion and under a new manner of profession different from what he was under before Our Saviour tells him He must not think to slip into the participation of this Kingdom without any more ado than this now the days of the Messias are come I shall have my share of the happiness of them and they will even drop into my mouth but he must be newly molded out of his reliance upon his birth prerogative out of his legal righteousness out of his carnal performances and ceremonious services and by a new birth as it were must be introduced into this new world and condition Now even those that deny that Baptism is spoken of here yet cannot deny that Baptism was the way which Christ had appointed for introduction into this new profession and if the introduction thereunto was the question that was in agitation as indeed it was they can as little deny that Baptism is meant and spoken of here If Nicodemus were an Overseer of the waters of which there was a touch before then Christ speaketh to him from his own element when he speaketh of being born of water and if Christ did any miracles at Bethesday waters at this Passover as he did at the next this speech of new birth by water might have some allusion to the effect of those waters where he that first went in after the Angels moving was born as it were into a new healthy condition Now Christ addeth the mention of the Spirit to water or Baptism to difference Baptism from Pharisaical washings and legal purifications for those were carnal rites the efficacy of which they placed in opere operato but Baptism is of a more spiritual import and the vertue of it did not consist so much in the outward washing as in the inward efficacy of the Spirit as 1 Pet. 3. 21. The Phrase the Kingdom of God did primo intuitu in the first most common and most commonly known signification among the Jews mean and betoken the state and oeconomy of the times under the Messias in opposition to the state and oeconomy in the times that were before as hath been shewed and in this sense did Nicodemus look upon and for the Kingdom of God and accordingly in that sense first doth Christ apply his speech unto him But yet withal our Saviour and the Gospel-acceptation hath raised the expression to a higher and more spiritual signification than the Jews did take it in and that is to betoken the state of Grace and Sanctification in any person under this Oeconomy of the times of Messias or the Gospel And as the word The Church doth not only express the whole Church Visible though it do most commonly express that but also includes withal and speaks the Church invisible or those that are sanctified which most properly are the Church indeed so The Kingdom of Heaven doth not only intend the visible Kingdom of the Messias in the altered state of the oeconomy in his days and under the Gospel though that be the first and most large and common sense of it but also it denoteth the invisible Kingdom of Christ in the heart of his Saints where he reigns by his Grace which is most singularly and especially his Kingdom Our Saviour therefore in these words would drive the signification of the term the Kingdom of God to the head and so he doth also the doctrine of Baptism And as he speaketh of that Kingdom to the utmost extent namely both the external dispensation and the internal operation of Gods way of Salvation under the Messias so likewise doth he of the twofold birth from above which refers to them both namely an Ecclesiastical or new way of admission as a birth from above into that changed oeconomy and administration and that is by Baptism and a spiritual and new way of introduction as a birth from above into that blessed state of Grace and Sanctification and that is by an effectual work of the Spirit He would first inform Nicodemus of the outward way of admission into the Kingdom of Heaven as that signified the changed state of administrations under the Gospel and that saith he is by being born of water But then he would shew both that there was more to be looked after in the Kingdom of Heaven than only an outward change of dispensations and more to be looked after in Baptism than only the external washing and therefore he addeth and of the Spirit He that will enter into the Kingdom of God that is into the state of the Gospel he must be born of water but he that will enter into the Kingdom of God that is
Sons who either have been or now are an honour and an ornament to thee But I am deeply sensible how void of Learning how ignorant how nothing I am I most freely confess and lament it and so he goes on in an elegant strain of Rhetorick to undervalue himself And subscribes himself Indignissimus Hominum The most unworthy of Men. Oh! how becoming was so great Learning vailed under so much modesty And in another Epistle to the Reader That you may see this was not a single transient fit of humility but his constant tenour he styles himself The least of Men and of capacities who am nothing and less than nothing in comparison of many thousands And again Heu quam ego cum Doctos cogito in oculis meis non sordesco solum sed nihilesco And lastly in respect of his published labours this is the sense he had of them and of their Author Being most ready ever to submit to others and to acknowledge mine own infirmities and owning nothing in my self but sin weaknesses and strong desires to serve the Publick As he writes in the conclusion of his Epistle before the second Part of the Harmony And this humble Spirit methinks I have well reserved to the conclusion of my Discourse upon our Doctor being the very Crown of all his other Virtues and accomplishments And in this he had outstripped his Masters Master I mean Mr. Hugh Broughton a Man greatly Learned but as greatly conceited impatient of contradiction and apt to despise others which qualities our Doctor never knew XVI Some Apology for our Author and the Conclusion HAving said all this I know nothing else needful to be done but to dispel some mists that may darken his Name and to leave Dr. Lightfoots memory as fair and unblemisht as may be to posterity and so we will gently draw the curtains about his Hearse and take our leave of the Reader and him at once I plainly see there are two things that some will be apt to charge upon him The one is certain peculiar Opinions that he espoused and the other that he seemed to be too much carried away with the late Evil Times I do not pretend wholly to excuse and justifie him in these things but only to lessen and mollisie the charge Consider then that he was but a Man and so subject to humane slips and frailties as well as others and that even such who have enjoyed the greatest fame either for Learning or Goodness have for the most part had some abatement in their Coat of Arms. Nullum magnum ingenium sine mixtura And those great endowments that were in him and that eminent service he did the Church and Common-wealth of Learning may justly merit his pardon for any faults which either his ignorance or infirmity betrayed him into As for his peculiar Opinions such as the utter and everlasting Rejection of the Jews his different judgment about the four Monarchies his interpretation of some things in the Revelations and some others that may be observed in his Writings and in his Disputes in the Assembly of Divines there is this that may be apologized for them that if they were not true yet they were innocent such as made no breach either upon the Churches Peace or the Analogy of Faith two things that he was ever most tender of Innocua ut spero proponens semper Propounding I hope such things as are always harmless As he speaks in his Epistle before the Horae upon S. John And before another I hope it will not give offence upon this account that if I am mistaken I mistake only in Historical matters as most things are that create difficulty here viz. The Epistle to the Corinthians where there is no fear of infringing the Analogy of Faith or the Doctrine of the Church And so long as these are preserved safe it seems allowable especially for learned Men offering fair probabilities to abound in their own sense He was indeed a Member of the Assembly of Divines and long after that I think one of those who at the beginning of the Kings joyful Return were appointed to confer with the Episcopal Divines at the Savoy whereby it appears that he bended sometime towards Puritanism It was indeed his unhappiness as well as of many other pious well meaning Men to live in those times of Temptation whereinto if they fell it was because they were not Politicians enough to see the bad consequences of those smooth and fair pretences I may plead for him that it was his credulity not his malice or any evil design that made him err He was carried away with their Dissimulation and there was an Apostle once was so and that the more easily being a Man of an innocent and unsuspicious nature especially when such goodly things as Religion and Reformation were so much boasted And I make no doubt he afterwards was convinced how he had been trepanned and saw his error as appeared sufficiently by his ready compliance with the Laws and orders of the established Church upon the happy Restauration and encouraging his Sons also to the same who were both conformable men of the Clergy He never was a Bigot or a busie officious Man always rather Passive than Active unless in the Assembly And then generally those matters wherein he stirred were such points as in which the very Locks of the Presbyterians strength lay which he for the most part opposed And certainly when we consider how he thwarted their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their chief principles arguing against Lay Elders standing for general admittance to the Sacrament for Forms of Prayers and many such like the Presbyterians could never reckon him truly theirs and I am apt to think they wished him more than once out of their Assembly Indeed he was then rather a Man at large by himself that followed his own Studies than followed any party of Men and promoted true goodness as far as in him lay In those times he particularly made these three or four things his main Drift viz. To beat down Enthusiasm which he plainly saw tended to the enervating the Authority of the Holy Scriptures To maintain the honour of Learning and a Regular Clergy and to shew the necessity of keeping up publick Communion with the National Church whereby unquestionably he did excellent service to the Church in those evil days He had an excellent faculty in resting out of the Hands of Shismaticks those weapons that they most confided in For this I might shew his way of dealing with Enthusiasts Anabaptists c. But I will instance only in those that would justifie their separation from the word Saints in Scripture supposing that thereby were meant persons truly and inwardly Holy The ignorance of the latitude of this word was then the cause of many bitter contentions and wild opinions nay and of no small danger to all that were not Saints in their account To this purpose he speaks in a Latine Sermon preached at Ely
12. that is who shall ascend into Heaven to fetch the knowledge of the Word from thence or the Doctrine of the Gospel the Word of Faith Rom. 10. 6 7 8. And so upon the observation of these three things thus laid down the connexion of this verse that we have in hand with the former and the sense of it in its self doth easily and evidently arise to this sense Ye believe not when I speak to you but the familiar and visible things of the Kingdom of Heaven and how then will you believe if I should speak of the highest and most heavenly mysteries of it And yet from me alone are those things to be learned and known for none can go up to Heaven to fetch the knowledge of them from thence but I came down from Heaven to reveal the will of God and to declare the Doctrine and Mysteries of Salvation and therefore if you believe not what I speak unto you you will never attain to the knowledge of the things of the Kingdom of Heaven And thus doth Christ tax Nicodemus and the Jews for a double unbelief 1. As in reference to him the Teacher whom they believed not though he alone was he who could and who was come to teach and reveal the great mysteries of the Gospel 2. As in reference to the things now taught which they believed not though they were the most visible and facil things of the Kingdom of Heaven And withal he holdeth out unto them a double instruction 1. That they should believe him about these heavenly things because he came down from Heaven And 2. That if they would not believe him in these things they must never expect to know them for none could go up to Heaven to fetch them thence The very same thing in sense with that in Chap. 1. 18. §. But he that came down from Heaven Here doth Christ speak one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of in the verse preceding a most heavenly point of the doctrine of the Kingdom of Heaven and that is about his own incarnation and he doth clearly shew the distinction of his two natures in one person his humane nature intimated in the title The Son of man the Divine Nature in that he saith he came down from Heaven and the union of these two when he saith that the Son of man is in Heaven Now Christ is said to come down from Heaven as Joh. 6. 51. first to intimate his Divine Nature and to shew that he was more than a meer man and so the Apostle interprets and applies the phrase 1 Cor. 15. 47. The first man is of the earth earthly The second man is the Lord from Heaven And so likewise when it is said of Christ that he was the Manna that came down from Heaven Joh. 6. 58. it sheweth and meaneth that he was a bread of a more high and eminent nature than the Manna that the Israelites eat in the wilderness and yet that was rained from Heaven too Neh. 9. 15. but Heaven here and in that place admitteth of a differing construction Secondly It is the usual speech of Scripture when it is relating the appearing of any of the persons in the Trinity in a visible evidence to say that God came down Exod. 3. 8. Exod. 19. 18. the Holy Ghost came down Luke 3. 22. c. And so may it be used of Christ in humane flesh when the Son of God appeared so visibly amongst men as that he conversed with them in their own nature it may very significantly be said of him that he came down from Heaven Not that the Godhead can change places which filleth all things nor that Christ brought his humane nature locally out of Heaven as hath been erred by some nor yet only because he was conceived by the Holy Ghost as it is construed by others but because he being the invisible God did appear visibly and in humane nature among the Sons of men §. The Son of man which is in Heaven Here is the truth and reality asserted both of his manhood and of his Godhead his manhood in that he is called The Son of man His Godhead in that he is said to be in Heaven And this doth not only confute those Heresies that have maintained that either Christ had not a real humane body or that he had not a real humane soul or that he consisted not of two distinct natures or that he was two distinct persons but this doth also set a plain and large difference detween the appearing of Angels in humane shapes and the appearing of Christ in humane flesh They were indeed in the shape of men but they were not the Sons of men but Christ was they when they were apparent upon earth in such shapes were not then in Heaven but he was Now how the Son of man may be said to be in Heaven whilest he was now speaking to Nicodemus on Earth may be resolved with a double answer 1. Because his conversation all the while he was upon the earth was intirely in Heaven For so is the conversation of the Saints of God on Earth said to be Phil. 3. 20. Et quanto magis Christi qui semper inspexerit Patris intima And how much more saith Grotius was the conversation of Christ there who always beheld the very bosom of the Father As Joh. 1. 18. And so doth Cajetan understand it that Christs humane soul did enjoy the beatifical vision of God continually and therefore he may well be said to be in Heaven even whilest he was on Earth But secondly this may properly be understood per communicationem idiomatum as Divines express it that is in such a sense as the Scripture intends when it applies the several properties of the two distinct natures in Christ indifferently to the whole person For the understanding of which and for the construing of this and divers other places of this nature these things may be taken into consideration 1. That as in the blessed Trinity there is distinction of persons but not distinction of natures so on the contrary in our blessed Saviour there is distinction of natures but not distinction of persons His Divine Nature one thing his Humane another but the person but one as in the constitution and being of our selves the soul is one thing and the body another and yet they constitute and make up but one man 2. That these two distinct natures in our Saviour had their distinct and several properties which were not communicable from the one to the other essentially as the manhood did not rise to infinity like the Godhead nor to those properties that are essential to infinity nor the Godhead descend to infirmity like the manhood nor to those properties that are essential to the infirmity of manhood 3. That though there were in Christ these really distinct natures and really distinct properties of these natures yet in regard of their union in his one person the Scripture doth not seldom
in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And whether voluntary or authorized Publicans they are both branded as wicked and unconscionable wretches not only by the Scripture but also by the Jews own writers and as in Scripture they are commonly mentioned in conjunction with sinners or harlots so are they also linked in their writings with the vilest persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vows made to murderers thieves and Publicans may be broken Talm. in Nedarim per. 3. halac 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These persons are prophane or unlawful Shepherds alms-gatherers and Publicans Sanhedr per. 1. fol. 24. And in Baba kamah fol. 94. The repentance of shepherds alms-gatherers and Publicans is very hard c. Of such a rank and profession was Matthew before his calling and yet so great is the power of Christ in his spirit and grace he becomes not only an Apostle but a Pen-man of the Gospel and as it is not improbably held the first that set Pen to paper in that kind of all the four Matthaeus in Judaea Evangelium primus scribit Euseb. in Chr. ad Annum Domini 41. SECTION XXIV St. JOHN Chap. V. The second Passover after Christs Baptism AFTER this there was a Feast of the Iews and Iesus went up to Ierusalem 2. Now there was at Ierusalem by the a a a a a a The Syriack omits the clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and readeth thus There was there at Jerusalem a place of a pool but the Arabick retains it so far that it useth the very Greek word The vulgar hath read both the words in one case Est autem Jerusolymis Probatica piscina though now amended as â—aith Jansenius and with the like syntax readeth Theophylact but both disagreeing from the best copies and both by such a reading causing a very rough and hardly to be construed construction The Chaldee Paraphrast in Jer. 31. 39. speaketh of Piscina vitularia or the Calf or Heifer Pool for he hath rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreting the Hebrew word according to its signification of lowing or bellowing where whether he mean this pool here in mention be it referred to the learned to examine the place and judge Sheep gate a Pool which is called in the Hebrew tongue b b b b b b Bethesda The Vulgar reads it Bethsaida and so doth Tertullian and Theophylact in one edition as is observed by Beza but as he well censureth Scriptura proculdubio propter horum nominum affinitatem a librariis aliis Hebraeae linguae imperitis depravata And even some of the Romanists themselves who value the Vulgar edition at its full rate yet forsake it in that reading here Bethesda which is the common and most received reading is conceived by some to be derived or compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the place of effusion or falling in of waters either say some because the rain water falling off the houses gathered here or as others because the waters used in the Temple fell in through an underground channel hither or as yet some others because water ran out of another pool into this nay yet some further have dreamed of the blood of the sacrifices running in hither But certainly to omit to examine these opinions the title of the place of effusion is a note but little distinctive of a peculiar pool and it is apparent enough the Evangelist would put a distinction upon this pool here since it may be given to any pool near Jerusalem or near any City whatsoever The Syriack therefore hath more pertinently and properly expressed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as signifying the place of mercy or compassion in regard of the vertue that it had of healing those that were diseased Bethesda having five c c c c c c The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is constantly rendred in the Latine Porticus is both it and that Latin word as constantly rendred in our English A porch in which there is some ambiguity because of the singular signification that we in England put upon that word We take it only for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first entrance into a house or Church or the like as our common experience tells us what a Church porch or a House porch is and in other sense than this we use it not whereas the Greek and Latine words and the Rabbinick word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signifie commonly and constantly cloisterwalks such walks as in which they walk in the Royal Exchange London namely walks roofed over and the roof born up on one side with pillars In the survey and description of the Temple we have had occasion largely to treat of this matter and there we have explained and shewed the fabrick and fashion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solomons Porch or Cloister-walk mentioned in the Scripture and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cloister-royal mentioned by Josephus and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cloister within Cloister spoken of by the Talmudists And so is the word to be understood in this place that joyning to the buildings or walls that stood about this pool there were Cloisters or walks made for the people there to lie or walk under free from rain and weather The Syrian useth the ordinary Talmudick word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is but the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought into an Hebrew garb porches 3. In these lay a great multitude of impotent folk of blind halt d d d d d d Sinew-shrunk as 1 King 13. 4. Matth. 12. 10. there are only three sorts of diseased ones named by the Evangelist not but that other diseases attended here for cure but these three were hardest of curing and withal the unreadiest to get down into the water when it was troubled withered waiting for the moving of the water 4. For an Angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had 5. And a certain man was there which had an infirmity thirty and eight years 6. When Iesus saw him lye and knew that he had been now a long time in that case he saith unto him Wilt thou be made whole 7. The impotent man answered him Sir I have no man when the water is troubled to put me into the pool but while I am coming another steppeth down before me 8. Iesus saith unto him Rise take up thy bed and walk 9. And immediately the man was made whole and took up his bed and walked e e e e e e And on the same day was the Sabbath the expression is something strange and it might almost induce to think that by the Sabbath is meant not the Sabbath in its proper sense but one of the Sabbatical or holy days in the Passover week and so
Messias when he came should do no miracles at all this position is asserted in the Talmud in Sanhedrin in that famous Chapter called Helek where the Gemarists do speak exceeding much concerning the Messias and about his coming And from thence it is produced by Maymony in Melachin Umilcha moth per. ult The wretched deceivers having this poor shift to answer to all the miracles that Christ did which indeed were infinite To which they have also 2. joyned another more visibly blasphemous than indeed this but both rancorous alike at the heart and that is That what miracles Jesus did he did them by the power of the Devil as Matth. 12. 24. The Pharisees said This man casteth not out Devils but by Beelzebub the Prince of Devils And so the Talmudists in the Treatise Shabbath fol. 104. Did not the son of Satda so they title our Saviour and there is a blasphemy in it bring Sorceries out of Egypt What the unprejudiced opinion of the people was in these two points we may observe in John 7. 31. And many of the people believed on him and said When Christ cometh will he do more miracles than this man hath done In which they conclude fairly and plainly against the two blasphemous and rancorous opinions that have been alledged and assert That Messias when he came should do miracles and that the miracles that Jesus did were sutable to those of the Messias the Scripture spake the former and his miracles themselves the latter so plainly that it was not reasonable but brutish and devillish to deny either And when our Saviour in the beginning of the verse calls his works The works which the Father had given him to finish he both sheweth that his works were from God and that God had appointed that the Messias should do such works Esay 53. 10. The pleasure of the Lord shall prosper in his hand It was the Lords pleasure and he performed it accordingly The works that God gave appointment and authority for the Messias to do were indeed the actions of his whole life for he was doing the Will of God continually but those that he meaneth more especially here when he saith they were given him to finish may be reduced to these three heads His fulfilling the Law in the holiness of his life his Preaching the Gospel in the demonstration of abundance of the Spirit and his working miracles for the good of the people There was none of these three taken singly but they did resplendently bear witness of him that he was the person he took on him to be much more did they give an undeniable testimony of him being considered altogether The Phrase To finish seemeth to reflect upon that Prophesie in Esa. 42. 4. He shall not fail nor be discouraged till he have set judgment in the Earth Wherein is foretold that the Messias should accomplish and finish whatsoever in the work of his Mediatorship he should undertake And the title that God puts upon him in the first verse of that Chapter My servant declareth that his works were given him to finish by the Father 1. The holiness of his conversation was so exact that we need not to go to Testimony of Scripture that doth so highly celebrate it he himself doth challengethe Jews who were sufficiently captious to accuse him of sin if they could or to find any mote in his holiness and do their worst His lowliness meekness zeal and earnestness to do good and all these acted in an unfading constancy and in the highest activity and that to the continual hazard of his person might be illustrated to this purpose if it were needful As Johns extraordinary sanctity was the greatest testimony that raised him in the hearts of the people for miracles he did none and his Doctrine and Baptizing they could not tell so well what to say to as to his holiness which was so visible So Christ in this kind had a testimony beyond him and as far beyond him as real and cordial holiness is beyond Ceremonial For though it is true indeed that John was really and cordially holy yet that Sanctity that the people admired in him was in his external and Ceremonial strictness of rayment dyet and conversation 2. His Doctrine and Preaching was so parallel to the predictions of the Old Testament concerning the Doctrine that was to be revealed by him it was so high in discovery of the things of Heaven it was so clear in opening the hard things of the Law it was so convincing of the Errors of their false Teachers it was so Divine in its tenor it was so gracious in his mouth and so piercing in the hearts of the hearers that where wilful malice and mischief had not blinded they could not but confess That never man spake like him Joh. 7. 46. 3. His miracles were done in such power and number without difficulty or restriction upon men and Devils healing all diseases and denying healing to none that sought it and all this when working miracles had been dead so long and in all this he seeking no glory to himself these gave a testimony so fully of a vertue above humane nay above Prophetick that where again malice and mischief had not blinded they could not deny that the Messias could not do greater miracles than he did Joh. 7. 31. Vers. 37. And the Father himself which hath sent me hath born witness of me This is the third Testimony that he produceth for himself namely the witness of the Father which may be taken either for the testimony which God had given him of old in the Law and Prophets or a late by a voice from Heaven when he was baptized If we understand the words in the former sense then the context following Ye have neither heard his voice c. may be taken thus Though God hath never to your eyes nor ears born witness to me from Heaven by any sensible demonstration and evidence yet hath he given abundant testimony of me in the Word of the Scriptures But if we take them in the latter sense than the context speaketh to this tenor Although it be a most rare thing to hear any audible voice or to see any visible appearance of God from Heaven and you never heard or saw any such thing in your Generations yet for my sake and to bear witness of me there hath been such a voice and appearance Or if we understand them joyntly both of the Testimony that God gave of the Messias in the Old Testament and of the witness that he gave by a voice from Heaven the sense of the words following ariseth to this The Father of old in the Scriptures and of late by a voice from Heaven hath born witness of me but as ye never heard his voice from Heaven nor saw his shape so neither do you regard nor retain his Word since ye believe not him whom he hath sent Vers. 39. Ye search the Scriptures c. Besides those reasons that have been alledged
42. and that according to the Hebrew Text but here the Apostle heightens the expression that he may set home their abuse of Christ nearer to their hearts and may shew the humiliation of Christ the more The Syriack mindeth not this but translates this place and Matth. 21. 42. by the same word refused The Chaldee interpretation of the Psalm from whence the phrase is taken is exceedingly conceited it runneth thus The youth which the builders refused among the sons of Jesse obtained to be set for King and Governour This was from the Lord said the builders and it is wondrous before us said the sons of Jesse This is the day which the Lord hath made said the builders Let us be glad and rejoyce in it said the sons of Jesse Save us now said the builders Prosper us now said Jesse and his wife Blessed is he that cometh in the name of the Lord said the builders Let them bless you from the house of the Lord saith David The Lord give us light said the Tribes of the house of Judah Tie the youth for a Festival sacrifice with cords until ye offer him up and pour his blood at the horns of the altar said Samuel the Prophet c. At which Psalm and place how far the Chaldee in Bibliis Regiis and the Chaldee in Bibliis Buxtorfianis and Venetis do differ it is worth the Learneds observation Vers. 13. And ignorant men Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word exceedingly much taken into use by Jewish writers and both in them and in Greeks it signifieth Private men or men in no publick employment and men of inferiour rank and men ignorant or unskilful Examples of all these significations might be alledged Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The common multitude whom wise men call Idiotae Galen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unskilful in Physick Aben. Ezr. on Levit. 13. Vers. 2. Aaron that is the Priest anointed in his stead or one of his sons that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotes Idiotae the inferiour Priests Rab. Sol. on Levit. 1. 1. To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what purpose served the pausings To give Moses space to understand between division and division sense and sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more to a private man that learneth from a private man In all these senses may it very well be applied here and it is more than probable all these senses were in the thoughts of the Councel concerning Peter and John at this time they saw they were unlearned private inferiour ignorant men and thereupon they could not but wonder at the miracle and cure that they had wrought Vers. 23. They went to their own company That is to the Society of the one hundred and twenty mentioned Acts 1. 15. Vers. 25. Who by the mouth of thy Servant David hath said c. The second Psalm which owns not its Author in the Title the Holy Ghost ascribeth here to David and seemeth by this very passage to give us close intimation that every Psalm that telleth not in its title who was the Author and Penman of it is to be ascribed to David as the Penman The rule of the Jews that every Psalm that bears not the author of it in the title is to be reputed of his making who was last named in a title before is at a nonplus at these two first Psalms and helps us nothing at all to understand who made them and thereupon Aben Ezra conceiveth not that this second Psalm was made by David but by some of the Singers But this passage of the Apostles in their prayer doth not only own David for the Compiler of this Psalm but also teacheth us to own him so of every Psalm whose Author is not mentioned in the title of it as might be further confirmed if it were ad hic nunc from Psalm 96. 105. 107. 132. compared with 1 Chron. 16. 7. The ancient Rabbins and Doctors of the Jews interpreted this Psalm concerning Christ even as the Apostles do here as it is confessed by Solomon Jarchi at his entrance into it though himself and some other latter Jews apply it to David and it may be in spite to Christ. Vers. 32 33. §. Community of goods This community of goods howsoever it sorted and suited with the present state of the Church at Jerusalem at that time yet can it not be taken up for an example or president for the time to come For first the thing was not done by command but at the free disposal of whosoever was minded so to do Acts 5. 4. Secondly The Lands that were sold were many of them out of the Land of Canaan for the converts were Jews from all Nations and one instance is given in the Land of Barnabas in Cyprus now when these men were resolved to cleave to the Apostles and not to return to their own Country what good would their Lands in those forain Countries do them Thirdly If these Lands and Houses were in Judea as it is undoubted many of them were it may be supposed that the faithful owners thereof took notice of the threatned destruction of Jerusalem spoken of by our Saviour and so would part with their estates for the benefit of the Church before they should be surprized by the enemy And fourthly Thus did God provide against persecution to come that neither the poor of the Church should fall off through penury nor the rich start back through worldly mindedness but by a competent distribution among them the one might have enough and the other not too much And lastly Such was the state of the Church at this time as never was the like to be again It was but newly born it was all in one City the most of the people far resident from their own houses all in a possibility to be scattered by persecution they could not tell how soon and therefore that present administration of the Church in such a case cannot be any copy for times to come either to follow as a command or to imitate as a perfection This very year was a Jubilee among the Jews in the very proper sense it being the eight and twentieth that the Land had had since their setling in it and these people now converted to the Gospel are so far from returning to their possessions if they had sold or mortgaged them as the Jubilee priviledged them that they part with their possessions that they had in their hands having by this time learned that the earthly Canaan and inheritance was not that possession that was to be looked after and that the Kingdom of the Messias should not be earthly Vers. 36. Barnabas a Levite and of the Country of Cyprus c. As Saul a Benjamite of the Country of Tarsus yet educated and lived at Jerusalem so did Barnabas in Canaan though a Cypriot born He had land to sell though he were a Levite for the Levites might purchase Lands of their own even in
upon one of the mountains Gen. 22. May we not safely say here that God lead Abraham into temptation But as it follows liberavit a malo God delivered him from the evil of the temptation which is being overcome And Saint James saith sweetly though at first he may seem to cross this Petition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brethren account it all joy when ye fall into diverse temptations Jac. 1. 2. to be in temptation is joy for God chastiseth every son that he receiveth and yet pray lead us not into temptation but deliver us from evil let the latter comment upon the first lead us not into the evil of temptation which in the Apostles Phrase is suffer us not to be tempted above our strength CHAP. XXII Septuaginta Interpreters I Will not with Clemens Josephus Austen Epiphanius and others spend time in locking them up severally in their closets to make their Translation the more admirable I will only mind that They did the work of this Translation against their will and therefore we must expect but slippery doing And that appears by them Their additions variations and without doubt oversights may well argue with what a will they went about this business It were easie to instance in thousands of places How they add men and years Gen. 5. 10. 11. 46. How they add matter of their own heads as how they help Jobs wife to skold Job 2. adding there a whole verse of female passion I must now saith she go wander up and down and have no place to rest in and so forth And so Job 1. 21. Naked came I out of my mothers womb and naked shall I return thither the Lord hath given and the Lord hath taken away even as pleaseth the Lord so come things to pass blessed be the Name of the Lord which clause even as pleaseth the Lord so come things to pass is not in the Hebrew but it is added by them and so is it taken from them into our Common Prayer Book in that part of the manner of burial To trace them in their mistakes is pretty to see how their unpricked Bible deceived them As to instance in one or two for a taste Hebrew Septuag Gen. 15. 11. It is said that the birds light upon the carcasses and Abraham drove them away in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijashhebh They read in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vajashhebh he drove them away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vajeshhebh he sat by them and of this Saint Austen makes goodly Allegories Judges 5. 8. The Hebrew saith they choose new gods then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lahhem shegnarim was war in the gates They say they chose new gods as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lehhem segnorim * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barly bread Judges 7. 11. The Hebrew saith and he and Phurah his servant went down to the quarter or side of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhamushim the armed men They say he and his servant Pharah went down to the quarter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhamishim fifty men Thus do they vary in a world of places which the expert may easily see and smile at I omit how they vary names of men and places I will trouble you with no more but one which they comment as it were to help a difficulty 1 King 12. 2. It is said of Jeroboam that he dwelt in Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijeshhebh bemitzraijm 2 Chron. 10. 2. It is said that he returned from Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijashobh mimmitzraijm The Septuagint heals this thus Translating 2 Chron. 10. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he had dwelt in Egypt and he returned out of Egypt Such is the manner of that work of the Greek Now to examine the Authority of this we shall find it wonderful That some of the Jewish Synagogues read the Old Testament in Greek and not in Hebrew Tertullian seemeth to witness But those were Jews out of Canaan for they were not so skilful in the Greek Tongue in Canaan for ought I can find as to understand it so familiarly if they had been I should have thought the Septuagint to be the Book that was given to Christ in the Synagogue Luke 2. 17. Because his Text that he reads does nearer touch the Greek than the Hebrew But I know their Tongue was the Mesladoed Chaldee The greatest authority of this Translation appeareth in that the holy Greek of the New Testament doth so much follow it For as God used this Translation for a Harbinger to the fetching in of the Gentiles so when it was grown into Authority by the time of Christs coming it seemed good to his infinite Wisdom to add to its Authority himself the better to forward the building of the Church And admirable it is to see with what Sweetness and Harmony the New Testament doth follow this Translation sometime even besides the letter of the Old to shew that he that gave the Old may and can best expound it in the New CHAP. XXIII The Septuagint over-authorized by some SOME there were in the Primitive Church like the Romanists now that preferred this Translation of the Greek as they do the Vulgar Latine before the Hebrew fountain Of these Saint Austen speaks of their opinion herein and withal gives his own in his fifteenth book de Civitate Dei Cap. 11. 13 14. where treating of Methushelahs living fourteen years after the Flood according to the Greek Translation Hence came saith he that famous question where to lodge Methuselah all the time of the Flood Some hold saith he that he was with his father Enoch who was translated and that he lived with him there till the stood was past They hold thus as being loath to derogate from the authority of those books quos in autoritatem celebriorem suscepit Ecclesia which the Church hath entertained into more renowned Authority And thinking that the books of the Jews rather than these do mistake and err For they say that it is not credible that the seventy Interpreters which translated at one time and in one sense could err or would lie or err where it concerned them not But that the Jews for envy they bear to us seeing the Law and Prophets are come to us by their interpretation have changed some things in their books that the Authority of ours might be lessened This is their opinion Now his own he gives Chap. 13. in these words Let that Tongue be rather believed out of which a translation is made into another by Interpreters And in Chap. 14. The truth of things must be fetched out of that Tongue out of which that that we have is interpreted It is apparent by most of the Fathers both Greek and Latine how they followed the Greek though I think not so much for affectation as for meer necessity few of them being able to read the Bible in Hebrew I will conclude with Clemens Alex. his reason why God
that of Christ. 638 Scribes and Doctors what they were 653 654 Scribes Rulers and Elders what 760 Scripture or Scriptures not corrupted by the Jews neither was it possible for them to do it to the prejudice of Christianity for several Reasons p. 373 374. Scripture affecteth to speak short in relating of Stories that were well known before p. 417. It was very much advanced by the very first word Christ spoke when he entred on his Ministry p. 505. In the Scripture things are sometimes said to be done in Act which were only Visions as Jer. 13. Ezek. 4. p. 505. It doth sometimes title things not as they were really in themselves but as they were in Mens apprehensions or to Mens purposes p. 513. God speaks so in the Scripture as may best suit the Capacity of the Hearers p. 576. The Primitive Jews did turn all the Scriptures into Allegory which did sadly taint the Church of Christ. p. 373. So that the writings of the Jews thereupon fly all in an higher-Region than the Writings of the Christians p. 860 to 862. The Scriptures seem one to misquote yea even to cross or deny another which shews their Majesty Page 451 496 498 Sea put for a multitude of People 343 Sea of Galilce Tiberias Cinnereth and Lake of Gennesareth were all one p. 632 633. The molten or brazen Sea described p. 2046. * It contained two or three thousand Baths 2046. * Seah what sort of measure 545 546 Sectaries such were Thâ—udas and Judas the Galilean p. 765 766. Such also were the Therapeutae 872 873 Selaa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what sort of coyn 1096. * Sects warping from the State Religion of the Jews were Pharisees Sadducees and Esseans these were Sectaries and Schismaticks 654 c. Seed of the Woman Christ was the seed of the Woman illustrated from Saint Luke's Genealogy and Christs calling himself the Son of Man 471 491 537 Seed of Abraham was a thing the carnal Jews much boasted of 571 Seeing a thing in Scripture doth frequently signifie to be in it or partake of it 562 Sem taken to be Melchisedeck 11 12 Seneca its possible saw Paul 322 Separatist Christ constantly went to the publick he was no Separatist p. 613. Separatists are to observe the practise of Christ. p. 548 549 613 995. The Pharisees were Separatists 656 to 658 September was a very famous Month. 204 210 211 427 Septuagint Bible was commonly in the Hands of the Jews in Christs time the Hebrew not being understood 220 Septuagint Interpreters are guilty of thousands of miscarriages constantly varying and putting in Men and Places at their own pleasure p. 1004 c. Their Translation is too highly esteemed by some and why 1005 Sepulchres were decked by the Jews 256 Serpent lift up in the Wilderness what the Jews write referring to it p. 579. Believing in Christ for Salvation excellently illustrated by being healed by looking on the brazen Serpent 579 Servant denoted by unloosing the shoo-latchet 212 Servants of Christ what is done by them is said to be done by Christ himself 581 Service in the Temple performed at the ninth hour what p. 277. Service in the Temple morning and evening the manner and management of it p. 941. It used to begin with bathings p. 941. The Officers employed therein cast Lots for every Mans task p. 942 943. They cleanse and dress the Burnt-offering Altar p. 942 943. Thirteen particular Services belonging to particular Men. p. 943. The Killing the morning Sacrifices the Dressing the Lamps and Altars p. 943. Parcels of the Temple Service as the Kings reading the Law p. 980. The Priests Burning of the Red Cow p. 981. The Tryal of the suspected Wife p. 982. The Attoning for a cleansed Leper p. 983. The manner of bringing and presenting their First Fruits and Wood for the Altar 984 Seventh-Day why not bounded with the same limits that the rest are 692 Sextarius what sort of Roman measure 546 c. Seventy or the Greek Translation all the World used the Old Testament in Christs time in the Greek Tongue unless such as had Learned the Hebrew Tongue p. 419. The Seventy Translation when where and how begun it hath many Errors in it wilfully done by the Translators with the Reasons why and how therefore the cause is shewed why it is made use of in the New Testament even in some of those untrue Translations and the Reason is good Page 488 to 491 Seventy weeks of Daniel what 136 Shadow of Peter wrought Miracles as it seemeth 764 Shaking dust off the feet what 291 Shammai's and Hillel's Scholars were in constant quarel 514 Shekel what p. 1096. * When and where the half Shekel mentioned Exod. 30. 13. was to be paid p. 1095. * The Receivers of it began to sit yearly twenty days before the Passover 1095. * Shew-bread Table what p. 720 1083. * With the manner of placing the Loaves thereon and what it signified p. 1083. * Where it was prepared Page 2019. * Shibta what 245 246 Shoo-latchet the unloosing it denoted a Servant 212 Sichem and Sychar the same p. 593 597. The reason why it was called Sychar 597 Signs of Christs coming predicting his near approach what p. 462 463. Signs presaging Jerusalems destruction 1101. * Silas it may be was called Tertius 315 Siloam the same with Gibon it was a famous Fountain whose waters were said to have extraordinary Vertues p. 667 668. Siloam a sweet Fountain without Jerusalem and ran to each end of it 1054. * Silver thirty pieces of Silver for which Christ was sold was the price of a Servant weighing three hundred and eighty four Barly Corns 259 Simeon and Simon the same name much used 531 Simeon Rabbi Simeon supposed to be the Simeon mentioned Luke 2. p. 2009. * Rabban Simeon three of the name Presidents of the Sanhedrim part of their History 2009. * Simon Magus part of his History p. 280 281. He was baptized and a great Heretick he had a Whore-Scoreress His strange Blasphemies 787 Simon who was called Niger who conjectured 288 Sin Judgments against it 92 Sin-offering for sins ignorantly committed what p. 929. The distinction of their Sin-offering p. 930. The Sin-offerings of particular Persons what p. 931. Several particulars for the further knowledge of the Sin-offering 932 Sinai and Horeb the same 711 Singers and Temple Musick what p. 919. Singers were divided into Courses their Musick Vocal and Instrumental 919 Singular number put for the Plural 420. Marg. Sink of uncleanness what 1050. * Sinners such as were Great are often mentioned in Scripture Genealogies of the Church for comfort to those that are penitent 26 Sion Mount Sion without Jerusalem 1049. * Sit or walk when used in a borrowed sense in Scripture do indifferently signifie to be or to continue 624 Sitting at the Sacrament and Meat how used among the Jews p. 959 960. Sitting was the posture of the Teachers of the people among the Jews the people standing round about
wont to be instructed or to learn before their Master in the Synagogue II. The Targumist or Interpreter who stood by him that read in the Law and rendred what was read out of the Hebrew original into the Mother Tongue sometimes used a liberty of enlarging himself in paraphrase Examples of this we meet with in the t t t t t t Hieros Biccurim fol. 65. 4. Sanhedâ— fol. 20. 3. Bab. Berac fol. 28. 1. and elsewhere Talmud and also in the Chaldee Paraphrast himself III. Observe that of the Glosser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u u u u u u In Bab. Schab fol. 30. 2. Women and the common people were wont to meet together to hear the Exposition or the Sermon But of what place is this better to be understood than of the Synagouge That especially being well weighed which immediately followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they had need of Expounders or Preachers to affect their hearts which is not much unlike that which is said Act. XIII 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we have any word of exhortation for the people say on IV. Service being done in the Synagogue they went to dinner And after dinner to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the School or the Church or a Lecture of Divinity call it by what name you will It is called also not seldom by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Synagogue In this sense it may be is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper Synagogue to be taken mentioned in the x x x x x x Hieros Schab fol. 3. 1. Talmud if it be not to be taken of the Sanhedrin In this place a Doctor read to his auditors some Traditional matter and expounded it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y y y y y y Gloss. in Bab. Berac fol. 17. 1. In the Beth Midrash they taught Traditions and their exposition There are three things to be taken notice of concerning the rites used in this place 1. He that read to the Auditors spake not out with an audible voice but muttered it with a small whisper in some bodies ear and he pronounced it aloud to all the people So that here the Doctor had his Interpreter in this sense as well as the Reader of the Law his in the Synagogue z z z z z z Bab. Ioâ—a fol. 20 2. Rabh went to the place of R. Shilla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there was no Interpreter to stand by R. Shilla Rabh therefore stood by him Where the Gloss hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had no speaker that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had no Interpreter present who stood before the Doctor when he was reading the Lecture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Doctor whispered him in the ear in Hebrew and he rendred it in the Mother Tongue to the people Hither that of our Saviour hath respect Matth. X. 27. What ye hear in the ear that preach ye upon the house tops Consult the same place 2. It was customary in this place and in these exercises to propound questions In that remarkable story of removing Rabban Gamaliel of Jafne from his Presidentship which we meet with in ‖ ‖ ‖ ‖ ‖ ‖ Hieros Berac fol. 7. 4. Taanith fol. 67. 4. Bab. Berac fol. 27. 2. divers places of both Talmuds when they met together in the Beth Midrash 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The questionist stood forth and asked The Evening Prayer is it observed by way of Duty or of free Will And after a few lines the mention of an Interpreter occurs The whole multitude murmured against it and said to Hotspith the Interpreter Hold your peace and he held his peace c. 3. While the Interpreter preached from the mouth of the Doctor the people sat upon the Earth * * * * * * Bab. Sanhedr fol. 7. 2. Let not a Judge go upon the heads of the holy people The Gloss is While the Interpreter preached the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synagogue or the whole Congregation sat on the ground and whosoever walked through the middle of them to take his place seemed as if he walked upon their Heads One may safely be of opinion that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synagogue was used sometimes in the New Testament in this sense and that Christ sometimes preached in these Divinity Schools as well as in the Synagogues But by what right was Christ permitted by the Rulers of the Synagogue to preach being the son of a Carpenter and of no learned education Was it allowed any illiterate person or mechanick to preach in the Synagogues if he had the considence himself to do it By no means For it was permitted to none to teach there but those that were learned But there were two things especially that gave Christ admission to preach in every Synagogue namely the fame of his miracles and that he gave out himself the Head of a religious Sect. For however the religion of Christ and his Disciples was both scorned and hated by the Scribes and Pharisees yet they accounted them among the Religious in the same sense as they did the Sadducees that is distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common people or the Seculars who took little care of religion When therefore Christ was reckoned among the Religious and grew so famous by the rumour of his miracles and the shining raies of his Doctrine no wonder if he raised among the people an earnest desire of hearing him and obtained among the Governours of the Synagogues a liberty of preaching CHAP. V. VERS III IV V c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Blessed Blessed c. IT is commanded Deut. XXVII that upon the entrance of the people into the promised land Blessings and Curses should be denounced from the Mounts Gerizim and Ebal the Curses being particularly reckoned up but the Blessings not so Which seems not to be without a mystery since the Law brought the Curse with it but Christ who should bring the Blessing was yet to come a great while hence Now he is present pronouncing the blessings and that in a mountain The Jewish Writers do thus relate that matter a a a a a a Talm. in Sotah cap. 7. Tosaph in Sotah cap. 8. Six Tribes went up to the top of Mount Gerizim and six to the top of Mount Ebal But the Priests and the Levites stood below with the ark of the Covenant The Priests compassed the ark the Levites compassed the Priests and the whole people of Israel stood on one side and on the other as it is said All Israel and the Elders c. Jos. VIII 33. Turning their faces to Mount Gerizim they began with the blessing Blessed is the man that shall make no Idol or molten Image c. And both the one and the other answered Amen Turning their faces to Mount Ebal they pronounced the curse Cursed is the
goes out and so all will be discovered One of them by chance put on his sandals the wrong way for sandals were open both ways so that one might put in his foot either before or behind but he putting on his the wrong way his footsteps when he went out seemed as if he went in and so their hiding place was discovered to the enemies c. Mony therefore in the girdle and provision in the scrip were forbidden the Disciples by Christ First that they might not be careful for temporal things but resign themselves wholly to the care of Christ. Secondly they ought to live of the Gospel which he hints in the last clause of this verse The workman is worthy of his hire That therefore which he had said before Freely ye have received freely give forbad them to preach the Gospel for gain but he forbad not to take food cloathing and other necessaries for the the preaching of the Gospel Two coats and shoes are forbidden them that they might not at all affect pride or worldly pomp or to make themselves sine but rather that their habit and guise might bespeak the greatest humility VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who in it is worthy In the Talmudick language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who deserves VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shake off the dust of your feet THE Schools of the Scribes taught That the dust of Heathen land defiled by the touch f f f f f f Tosapht ad Kelim cap. 1. The dust of Syria defiles as well as the dust of other Heathen Countries g g g g g g Bab. Sanhedr fol. 12. 1. A Traditioner writer saith They bring not herbs into the land of Israel out of a Heathen land But our Rabbins have permitted it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What difference is there between these R. Jeremiah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The care of their dust is among them The Gloss is They take care lest together with the herbs something of the dust of the Heathen land be brought which defiles in the tent and defiles the purity of the land of Israel h h h h h h Id. Schabb. fol. 15. 2. By reason of six doubts they burn the Truma The doubt of a field in which heretofore might be a Sepulchre The doubt of dust brought from a Heathen land c. Where the Gloss is this Because it may be doubted of all the dust of a Heathen land whether it were not from the sepulchre of the dead i i i i i i Gloss in Sanhear fol. 5. 2. Raâ—bi saw a certain priest standing in a part of the City Aco which part was without the bounds of the land of Israel He said to him is not that Heathen land concerning which they have determined that it is as unclean as a burying place See Pisk Tosaph k k k k k k In Sanhedr cap. 1. artic 30. Therefore that Rite of shaking the dust off the feet commanded the disciples speaks thus much Wheresoever a City of Israel shall not receive you when ye depart by shaking off the dust from your feet shew that ye esteem that City however a City of Israel for a Heathen prophane impure City and as such abhor it VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall sâ—ourge you in their Synagogues BEZA here as he does very often when he cannot explain a place suspects it For thus he writes When I neither find Synagogues elsewhere to have their names from houses of Judgment as the Hebrews speak nor that civil punishments were taken in Synagogues I suspect this place But without any cause for I. In every Synagogue there was a Civil Triumvirate that is three Magistrates who judged of matters in contest arisiâ—g within that Synagogue which we have noted before II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Sâ—â—hâ—dâ— cap. 1. hal 2. Scourging was by that Beneh of Three So that fivefold scourging of St. Paul 2 Cor. XI 24. was in the Synagogue that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By that Bench of Three Magistrates such as was in every Synagogue It is something obscure that is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But beware of men Of whom else should they beware But perhaps the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men may occur in that sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men in these forms of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Men of the great Assembly and The Men of the House of Judgment c. But we will not contend about it VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ye shall not have gone over the Cities of Israel c. YE shall not have travailed through the Cities of Israel preaching the Gospel before the Son of man is revealed by his Resurrection Rom. 1. 4. Lay to this Acts III. 19 20. Repent ye therefore and be converted that your sins may be blotted out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the times of refreshment may come for ye expect refreshment and consolation under the Messiâ—s And he may send Jesus Christ first preached to you And ver 26. To you first God raising up his son sent him to bless you c. The Epoche of the Messias is stated from the resurrection of Christ. VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebub See Chapter XII Verse 24. VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ye hear in the ear WE have observed before that allusion is here made to the manner of the Schools where the Doctor whispered out of the Chair into the ear of the Interpreter and he with a loud voice repeated to the whole School that which was spoken in the ear m m m m m m Bab. Sanhedr fol. 7. 2. They said to Judah bar Nachmani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the interpreter of Resh Lachish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do you stand for his Expositor The Gloss is To tâ—ll out the Exposition to the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he shall whisper to you We cannot here but repeat that which we produced before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Doctor whispered him in the ear in Hebrew And we cannot but suspect that that custom in the Church of Corinth which the Apostle reproves of speaking in the Synagogue in an unknown tongue were some footsteps of this Custom We read of whispering in the ear done in another sense namely to a certain woman with child which longed for the perfumed flesh n n n n n n Bab. Joâ—a fol. 82. 2. Therefore Rabbi said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go whisper her that it is the day of expiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They whispered to her and she was whispered that is she was satisfied and at quiet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preach ye upon the house tops Perhaps allusion is made to that Custom o o o o o o Bab. Schabb. fol. 35. 2. when the Minister of the Synagogue on the
〈◊〉 〈◊〉 In reproving thou shalt reprove He reproves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he heareth not Whence is it proved he is bound to a second reproof The Text saith In reproving thou shalt reprove And a little after How long must we reprove Rabh saith Even to blows that is until he that is reproved strikes him that reproves him Samuel saith Until he is angry See also d d d d d d â—â— Peah c. 6. Maimonides VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Take with thee one or two more c. THE Hebrew Lawyers require the same thing of him that sins against his brother e Samuel saith Whosoever sins against his brother he must say to him I have sinned 〈…〉 Iâ—ma fol. 4â— â— Bab. â—oma â—â— â— against thee If he hear it is well If not let him bring others and let him appease him before them If perhaps he die let him appease him at his sepulchre and say I have sinned against thee c. But our Saviour here requires a higher charity namely from him who is the offended party In like manner f f f f f f Maimon in Avod â—arah cap â— The great Sanhedrin admonished a City lapsed to Idols by two Disciples of the Wise men If they repented well if not all Israel waged war against it In like manner also The Jealous husband warned his wife before two witnesses Do not talk with N. c. VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tell the Church THAT which was incumbent upon him against whom the sin was committed was this That he should deliver his soul by reproving his brother and by not suffering sin in him This was the reason that he had need of witnesses for what else could they testifie They could not testifie that the brother had sinned against him that reproved him for this perhaps they were altogether ignorant of but they might testifie this that he against whom the sin was committed used due reproof and omitted nothing which was commanded by the Law in that case whereby he might admonish his brother and if possible bring him back into the right way The witnesses also added their friendly admonition whom if the offender hearkned not unto Let it be told the Church We do not here enter upon that long dispute concerning the sense of the word Church in this place However you take it certainly the business here is not so much concerning the censure of the person sinning as concerning the vindication of the person reproving that it might be known to all that he discharged his duty and freed his soul. It was very customary among the Jews to note those that were obstinate in this or that crime after publick admonition given them in the Synagogue and to set a mark of infamy upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Bab. Sanhedr fol. 26. 2. All these have need of public admonition in the Consistory The business there is about some Shepherds Collectors and Publicans and it is declared how uncapable they are giving Evidence in any Judiciary matter but not before public admonition is gone out against them in the Consistory h If any denie to feed his children they reprove him they shame him they urge him â— Maimon In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 12. if he still refuse they make proclamation against him in the Synagogue saying N. is a cruel man and will not nourish his children more cruel than the unolean birds themselves for they feed their young ones c. i i i i i i Id. ibid. cap. 14. A provoking wife who saith I will create vexation to my Husband because he hath done thus or thus to me or because he hath miscalled me or because he hath chiâ— me c. The Consistory by Messengers send these words to her Be it known unto you if you persist in your perversness although your dowry be an hundred pounds you have lost it all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And moreover they set forth a public proclamation against her in the Synagogues and in the divinity-Schools every day for four Sabbaths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him be to thee as an Heathen and a Publican He saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him be to thee Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him be to the Church because the discourse is of peculiar and private scandal against a single man who after three admonitions given and they to no purpose is freed from the Law of brotherly obligation and he who being admonished does not repent is not to be esteemed so much for a brother to him as for a Heathen c. I. Christ does not here prescribe concerning every offender according to the full latitude of that Law Levit. XIX 17. but of him that particularly offends against his brother and he does particularly teach what is to be done to that brother II. Although he against whom the offence is committed had a just cause why he should be loosed from the obligation of the Office of a brother towards him who neither would make satisfaction for the wrong done nor be admonished of it yet to others in the Church there is not the same reason III. The words plainly mean this If after a threefold and just reproof he that sinned against thee still remains untractable and neither will give thee satisfaction for the injury nor being admonished doth repent thou hast delivered thine own soul and art free from brotherly offices towards him just as the Jews reckon themselves freed from friendly offices towards Heathens and Publicans That of Maimonides is not much different k k k k k k In Gerushin cap. 3. A Jew that apostaâ—izes or breaks the Sabbath presumptuously is altogether like a Heathen 1. They reckoned not Heathens for brethren or neighbours l l l l l l Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any ones Ox shall gore his neighbours Ox. His neighbours not a Heathens when he saith neighbours he excludes Heathens A Quotation which we produced before 2. They reputed Publicans to be by no means within Religious society 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m Hieros Demai fol. 23. 1. A religious man who becomes a Publican is to be driven out of the Society of Religion 3. Hence they are neither with Heathens nor with Publicans concerning which thing they often quarrel our Saviour Hence that of the Apostle 1 Cor. V. With such a one no not to eat is the same with what is spoke here Let him be to thee as a Heathen c. n n n n n n Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 12. It is forbidden a Jew to be alone with a Heathen to travel with an Heathen c. 4. They denyed also brotherly offices to Heathens and Publicans o o o o o o Maimon Gezelah cap. 11. It is forbidden to bring home any thing of a
value upon the thing above all the gifts of them that offered CHAP. XIII VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the Mount of Olives over against the Temple THE a a a a a a Middoth cap. 1. hal 3. East gate of the Court of the Gentiles had the Metropolis Shushan painted on it And through this gate the High Priest went out to burn the red Cow And b b b b b b Cap. 2. hal 4. All the Walls of that Court were high except the East Wall because the Priest when he burnt the red Cow stood upon the top of Mount Olivet and took his aim and looked upon the gate of the Temple in that time when he sprinkled the blood And c c c c c c Parah cap. 3 hal 9. The Priest stood with his face turned Westward kills the Cow with his right hand and receives the blood with the lest but sprinkleth it with his right and that seven times directly towards the holy of Holies It is true indeed from any Tract of Olivet the Temple might be well seen but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against if it doth not direct to this very place yet some place certainly in the same line and it cannot but recal to our mind that action of the High Priest VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not troubled THINK here how the Traditions of the Scribes affrighted the Nation with the Report of Gog and Magog immediately to go before the coming of Messiah d d d d d d Beresh Rabb §. 41. R. Eliezer ben Abina saith When you see Kingdoms disturbing one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then expect the footsteps of the Messiah And know that this is true from hence that so it was in the days of Abraham for Kingdoms disturbed one another and then came redemption to Abraham And elsewhere e e e e e e Bab. Sanhedr fol. 95. 2. So they came against Abraham and so they shall come with Gog and Magog And again f f f f f f Ibid. fol. 97. 1 The Rabbins deliver In the first year of that week of years that the Son of David is to come shall that be fulfilled I will rain upon one City but I will not rain upon another Amos IV. The second year The Arrows of famine shall be sent forth The third The famine shall be grievous and men and women and children holy men and men of good works shall dye And there shall be a forgetfulness of the Law among those that learn it The fourth year Fulness and not fulness The fifth year Great fulness for they shall eat and drink and rejoyce and the Law shall return to its Scholars The sixth year Voices The Gloss is A fame shall be spread that the Son of David comes or they shall sound with the trumpet The seventh year Wars and in the going out of that seventh year the Son of David shall come VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the beginnings of sorrows ESâ—i LXVI 7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Before she travailed she brought forth before the labour of pains came she was delivered and brought forth a male Who hath heard such a thing c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Does the earth bring forth in one day or is a Nation also brought forth at once For Sion was in travail and brought forth her sons The Prophet here says two things I. That Christ should be born before the destruction of Jerusalem The Jews themselves collect and acknowledge this out of this Prophesie g g g g g g Hieron a 〈◊〉 side lib. 1. contra Iudâ—os cap. 2. It is in the Great Genesis a very antient book thus R. Samuel bar Nahaman said Whence prove you that in the day when the desâ—ruction of the Temple was Messias was born He answered From this that is said in the last Chapter of Esaiah Before she travailed she brought forth before her bringing forth shall come she brought forth a male child In the same hour that the destruction of the Temple was Israel cryed out as though she were bringing forth And Jonathan in the Châ—ldee translation said Before her trouble came she was saved and before pains of child-birth came upon her Messiah was revealed In the Chaldee it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A King shall manifest himself In like manner in the same Book R. Samuel bar Nahaman said It happened that Elias went by the way in the day wherein the Destruction of the Temple was and he heard a certain voice crying out and saying The holy Temple is destroyed Which when he heard he imagined how he could destroy the World but travailing forward he saw men plowing and sowing to whom he said God is angry with the World and will destroy his house and lead his children Captives to the Gentiles and do you labour for temporal Victuals And another voice was heard saying Let them work for the Saviour of Israel is born And Elias said where is he And the voice said In Bethlehem of Judah c. These words this Author speaks and these words they speak II. As it is not without good reason gathered that Christ shall be born before the destruction of the City from that clause Before she travailed she brought forth before her bringing forth came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pangs of travail she brought forth a male child so also from that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Is a Nation brought forth at once for Sion travailed and brought forth her children is gathered as well that the Gentiles were to be gathered and called to the faith before that destruction which our Saviour most plainly teacheth ver 10. But the Gospel must first be preached among all Nations For how the Gentiles which should believe are called the Children of Sion and the Children of the Church of Israel every where in the Prophets there is no need to shew for every one knows it In this sense is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangs or sorrows in this place to be understood and it agrees not only with the sense of the Prophet alledged but with a most common phrase and opinion in the Nation concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sorrows of the Messiah that is concerning the calamities which they expected would happen at the coming of the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Sanhedr fol. 98. 2. Ulla saith the Messias shall come but I shall not see him so also saith Rabba Messias shall come but I shall not see him That is he shall not be to be seen Abai saith to Rabba Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because of the sorrows of the Messias It is a Tradition His Disciples asked R. Eleazar What may a man do to be delivered from the sorrows of Messias Let him be conversant in the Law and in the works of mercy The Gloss
wide from the sense and meaning of Malachy as the Greek Interpreter who by a prodigious daringness in favour of the Jewish traditions have rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I send you Elijah the Tishbite III. If I mistake not Elias the Prophet is but twice mentioned I mean in those very terms throughout the whole Book of God once in this place in Malachy the other in 2 Chron. XXI 12. And in both those places I believe it is not meant Elijah the Tishbite in his own person but some one in the spirit and power of him That the words in Malachy should be so understood both the Angel and our Saviour teach us and it seems very proper to be so taken in that place in the Chronicles IV. That great prophet that lived in Ahab's days is called the Tishbite throughout the whole Story of him and not the Prophet Nor is he called the Prophet Luke IV. 25. where yet it is said Elizeus the Prophet Nor by St. James Chap. V. 17. for the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tishbi which is his Epithet sufficiently asserts his Prophetick Dignity when it denotes no other than a Converter Whence can we better derive the Etymology to which indeed the Prophet Malachy seems to have alluded Behold I send you Elijah the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall turn c. V. But be it so that he might be called Tishbite from the City Toshab as the Targum and other Rabbins would have it which yet is very far fetcht that very thing might evince that it is not he himself that is meant by Malachy but some other because he does not mention the Tishbite but a Prophet Elias that is a Prophet in the spirit of Elias So among the Talmudists any one skilled in signs and languages is called Mordecai viz. because he is like him who lived in the days of Ahasuerus Menacoth fol. 64. 2. and the Glosse ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To turn the hearts of the Fathers to the Children John came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the power of Elias not that power by which he wrought miracles for John wrought none Joh. X. 41. but in the power of Elias turning the hearts of men c. Elias turned many of the Children of Israel toward the Lord their God 1 Kings XVIII So did John who over and above turned the hearts of the Fathers toward their Children Which what it should mean is something dark and unintelligible You will hardly allow the Jewish gloss upon this place who do so greatly mistake about the person and who will allow nothing of good to be done by the Elias they expect but within the compass of Israel But are not the Gentiles to be converted They in the Prophets dialect are the Children of Zion of Jerusalem of the Jewish Church nothing more frequent And in this sense are the words of Malachy we are now handling to be understood Elias the Baptist will turn the hearts of the Jews toward the Gentiles and of the Gentiles toward the Jews This was indeed the great work of the Gospel to bring over the Jew and Gentile into mutual embraces through the acknowledgment of Christ. Which John most happily begun who came that all men through him might believe Joh. I. 7. Yea and the Roman Souldiers did believe as well as the Jews Luke III. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The disobedient to the wisdom of the just The Greek in Malachy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heart of a man toward his neighbour The words of the Prophet having been varied the Angel varies too but to a more proper sense For the Gentiles were not to be turned to the Jews as such or to the Religion of the Jews but to God in the wisdom of the just The Children to the Fathers The phrase Fathers according to the Jewish state at that time was of doubtful sound and had something of danger init for by that word generally at that time was meant nothing else but the Fathers of Traditions to whom God forbid any should be turned to those Fathers in the folly of Traditions but to God in the wisdom of the just VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I am an old man IF so old a man why then was he not sequestred from the service of the Temble by the Law of Superannuation Numb IV. 3. VIII 24 25. Hear what the Rabbins say in this case a a a a a a Chelin fol. 24. 1. There is something that is lawful in the Priests that is unlawful in the Levites and there is something lawful in the Levites that is unlawful in the Priests The Rabbins deliver that the Priests upon any blemish are unfit as for their years they are not unfit the Levites for their years may be unfit but by reason of blemish are not From that which is said that at the age of fifty years they shall cease waiting we learn that years may make the Levites unfit Perhaps the Priests also are made unfit through years And indeed does it not seem in equity that if the Levites whom a blemish doth not make unfit should yet be made unfit by superannuation should not much more the Priests be made unfit by superannuation when even a spot or blemish will make them unfit But the Text saith this is the Law of the Levites not this is the Law of the Priests The Rabbins deliver that what time a Priest comes to maturity till he grow old he is fit to minister and yet a spot or blemish makes him unfit The Levite from his thirtieth to his fiftieth year is fit for service but being superannuated he becomes unfit How must this be understood concerning the Levites To wit for that time wherein the Ark was in the Wilderness But at Shiloh and in the Temple they were not rendered unfit unless through the defect of their voice a a a a a a See Bemidbar rad 222. 3. VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They wondered that he tarried so long THere is something told of this kind of Simeon the just concerning whom we have made some mention already a a a a a a Hieros Joma fol. 43. 2. The High-Priest made a short prayer in the Holy place He would not be long in Prayer lest he should occasion any fear in the people There is a Story of one that tarried a long while at it and the people were ready to have entred in upon him They say it was Simeon the just They say unto him why didst thou tarry so long He answered them saying I have been praying for the Temple of your God that it be not destroyed They answered him again However it was not well for you to tarry so long VERS XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He beckoned unto them THere is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 62. they made signs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deaf and dumb man 〈◊〉
these entertainments of strangers were those Agapae concerning which St. Jude speaks in terms and Peter in the same sense though not in terms 2 Pet. II. I. Since the Apostolic Churches imitated the laudable customs of the Synagogues in all things almost which might more largely be demonstrated if this were a place for it it is by no means to be thought that this so piouss so Christian so necessary a custom should be passed over by them I say it again so necessary For II. When the Apostles and Disciples travailed up and down preaching the Gospel poor enough both by the iniquity of the times and by the very command of our Saviour and when at that time not a few were banished from their own dwellings for the profession of the Gospel the honor of the Gospel the necessity of the thing and Christian piety and charity required that they should be sustained by some such relief III. When Gaius is said to be the host of the whole Church Rom. XVI 23. You can scarce take this in another sense than that he was deputed by the Church over the public Hospital where he discharged his office so laudably that he carried away a testimony of praise if he be the same Gaius which it is probable he was from St. John in his third Epistle vers 5. IV. When mention is made of Widdows washing strangers feet 1 Tim. V. 10. And when Phebe is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Servant of the Church at Kenchrea Rom. XVI 1. to omit other women who are said to labour much in the Lord you will scarcely fix a better sense upon these Charecters than that they ministred in that public Hospital of which we are speaking V. And this sense agrees excellently well above all others with the place of Jude alledged as also with that of Peter who treats of the same thing For Jude speaks of Apostate Heretics Seducers the most wicked of all mortal men whom he saith were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spots in their Agapae And do you think these were of the same Church where they so fasted Were these admitted without any scruple to the Agapae if they were appendages to the Lords Supper For Jude saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feeding themselves without fear c. How much more probable is it to think that these strangers were unknown persons under the form of believers wandring up and down and received in the common Hospital of the Church and there scattering their errors and that so much the more boldly as they were themselves the more unknown We are far from denying that some Agapae Love-feasts were used as appendages of the Lords Supper in more antient ages of the Church but whether in the times of the Apostles we ask and whether Jude means such we very much doubt and that such are here pointed out by the Apostle we do not at all believe Those banquetings of the Corinthians before the Eucharist unless we are very much mistaken look far another way and I fear lest while some pursue this place concerning the Lords Supper with such Commentaries of dread and terror that some being moved and terrified thereby do altogether avoid this Sacrament as some deadly thing and not to be medled with I fear I say that they do hit upon the fault and error of the Corinthians in this business and that they do not reduce that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unworthily to their proper crime We believe the Jewish part of this Church although converted to the Gospel yet retained somewhat of their old Leaven and as they Judaized in other things so in this about the Eucharist so grievously erring concerning the proper end of it that they thought it only an appendage of the Passover or some new or superadded form of the commemoration of the going out of Egypt Into which error they might be the more apt to fall they especially who were so inclinable to Judaism both because it was instituted in bread and wine which were in the Passoveâ—â— and because they had drunk in this from their very cradles That the Messiah when he should come would banish or change nothing of the rites of Moses but would promote and raise all unto a more splendid form and pomp That this was the error of the Corinthians about the Eucharist these observations make evident which the Apostle hints both in this verse and those that follow of which in their order as we meet with them And first let us weigh this that is under our hands I. It is clearer than the Sun that the Apostle sharply reproves the Corinthians for these very Suppers I say for the very Suppers and not only for an abuse happening in the Suppers For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own Supper he calls that which was to be eaten at home if any were so hungry before the Eucharist that he could not abstain He dishonoureth the Church with the Supper which was brought into it Weigh these things and think whether these Agapae were those that are supposed II. The Corinthians placed somewhat of Religion in these Suppers when they brought them into the Church But what was that Thus doing they retained the shaddow and memory of keeping the Passover and very willingly they imitated the example of Christ in the Ante-supper that they might the more freely serve their Judaism in so doing yea they dreamt that the Eucharist was instituted for the same commemoration with the Passover It was Epidemical among the Jews converted to the Gospel that they embraced Christianity but did not forgoe Judaism yea that they brought over the things of the Gospel as much as could be to the doctrins and practices of the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another is drunken There is none that we know that applies not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One is hungry to the poor and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another is drunken to the rich which we also once believed but they seem rather to be applied to the different Nations Drunken to the Jews celebrating the Passover in their Ante suppers before the Eucharist and Hungry to the Gentiles not being hungry so much out of poverty or necessity as that they would not embrace such an Ante-supper as savouring of Judaism We may interpret the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another is drunk more favourably than to extend it to extream drunkenness For all know what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means in Gen. XLIII ult They drunk largely with him and Cantic V. 1. Drink abundantly O Beloved Where the LXX read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were drunk with him and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye drunk Brethren But if you will attribute an ignominious sense to it it does not much differ from that liberal pouring in of wine which was allowed and used by some in their celebrating the Passovers But the Apostle seems to inveigh against the very use of the thing namely against the Suppers
thither out of Macedonia by the order of the Apostle which he dreams of VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With the Church which is in their house SO also it is said of them when they were come back from Rome that they had a Church in their house Rom. XVI 5. And the same is said of Philemon Philem. vers 2. and see Coloss. IV. 15. But in what sense to understand this is somewhat obscure I. Perhaps there were in Aquila's house some which travailed with him from Rome being driven thence by the Edict of Cesar and boarded with him in the same house while they were in their banishment But what then shall we say of them when they went back to Rome to their own dwelling And also what shall we say of the Church in the house of Philemon II. Or perhaps Aquila was the Churches Host as Gains was at Corinth in whose house were other men and women appointed to that office with him And it may be he performed the same Office at Rome when he went back And it may be Philemon did the same at Coloss and thence that of the Apostle to him Prepare me a lodging vers 22. But all these things are somewhat uncertain nor can one see where to fix his foot Let me therefore add another conjecture also III. It is well enough known what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Midrash The Divinity School or the Chappel was among the Jews and what the difference was between it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Synagogue Now Beth Midrash was called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Rabbanan The School of the Rabbins And it is enquired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What c c c c c c Megill fol. 2◠2. is the School of the Rabbins It is the House of the Rabbins Where the Gloss Why do they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divinity Schools Be Rabbanan Namely Because it is their House for any use In that place the Gemarists treat of Synagogues set apart for holy use and how far it was lawful to put them to common uses either when they now flourished or were fallen to decay and antiquated as to sacred uses And concerning the Beth Midrash which was very near of kin to the Synagogue it is concluded as you see that it is as the very house of the Rabbin teaching in it and to be used by him for any use Mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Rabbanan or Beth Midrash and the very thing concerning which we now are speaking brings to remembrance the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Abidan of which the Talmudists write but in a double and various sense The mention of it occurs in Bab Avodah Zarah d d d d d d Fol. 17. 2. where it denotes a Heathen Temple R. Eliezer Ben Parta is examined by a Roman Magistrate and among other things this is demanded of him Why did you not go to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Abidan The Temple He answered I am an old man and I was affraid lest you should tread me under foot To whom the other replied Was ever any old man trod under foot A miracle happened For that very day was an old man trodden upon Where the Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Abidan is an House or Temple where they eat and drink in honour of an Idol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And void dung that is sacrifice to an Idol c. But elsewhere e e e e e e Schabb. fol. 116. 1. it occurs in another sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Books of the Be Abidan do they snatch them out of the fire or do they not snatch them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yes and No that is sometimes they do and sometimes they do not But what the books of the Be Abidan were the Gloss teacheth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hereticks wrote books of Disputations to themselves against the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the place where the dispute is is called Be Abidan By Hereticks no doubt is to be made but that Christians are understood and that Be Abidan in this place is not to be taken for a Heathen Temple is clear enough from what follows Rabh say they went not into Be Abidan much less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into a Heathen Temple Samuel went into a Heathen Temple but went not into Be Abidan They said to Rabba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why went you not to Be Abidan He answered There is a certain Palm in the way and hindreth me We will stock it up say they The place of it saith he is difficult to me The Gloss writes Rabh and Rabba feared to go into Beth Abidan lest in the dispute they might rise up against them and kill them And now let us return to our own business What hinders but that we may be of opinion that the House of Aquila at Ephesus and Rome and of Philemon at Coloss might serve for such a purpose namely sometimes for holy Lectures and disputes either with Jews or among Christians Not that the publick Assembly in the Church should be neglected but that some number out of the Church perhaps the whole company of Ministers and Teachers assembled here and others who breathed more after Gospel Mysteries where the more obscure Articles and Points of Faith were handled and disputes were held if the thing required it either among themselves or against the Jews VERS XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any love not the Lord Iesus Christ let him be Anathema Maranatha THE word Anathema sounds indeed all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem among the Hebrews as we may see abundantly to omit all other examples in the seventy Interpreters in the last Chapter of Leviticus compared with the Hebrew And the word is taken in a threefold sense especially in the Holy Scripture which the Author of Aruch notes in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem and that from the Author of Tosaphoth f f f f f f Ad Erachin cap. 4. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Anathems or somewhat devoted to the Priests that is something which being consecrated to God necessarily falls to the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Bab. Erachin fol. 28. 2. The Anathemae's of the Priests do not admit Redemption but they are to be given to the Priests for Trumah or an oblation II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Anathema or that which is devoted to the most High Examples of which you have Levit. XXVII 27 28. c. Where the Seventy thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Anathema shall be holy to the Lord. In Bab. Nedarim h h h h h h Fol. 28. 2. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is devoted to Heaven III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Anathema which is devoted of men Of this Levit. XXVII 29. Where again
the publick charge but I shall fix particularly upon the publick Minister All the Titles that are given to Ministers of the Gospel are the very same that were given to the publick Minister in the Synagogue A Gospel Minister is called Angelus Ecclesiae so was the Minister in the Synagogue called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel or Messenger of the Congregation The Ministers of the Gospel are called Episcopi Bishops or Overseers so was the Minister in every Synagogue called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan Hacconeseth the overseer of the Congregation They are called Rulers Elders and those that are set over the people so were the Ministers of the Synagogue called in every title Now doth not all this speak Christs owning conformity to the Plat-form Discipline and Worship in the Synagogues when he thus translated all into the Christian Church And this doth plainly shew what we hinted before that Christs resorting constantly to the Synagogue was to joyn with them in the Worship there as well as to preach or to heal what diseased he met with there IV. His institution of the Lords Prayer tells that he held Conformity with the Church in the publick exercise of Religion They that are of opinion that the Lords Prayer was not given for a form to be used toâ—idem verbis that it is not fit to be joyned with our Prayers that it is not fit to be said by all because all may not call God Our Father did they but clearly see in what conformity to the practise in the Jewish Church both the Prayer was given and every petition and phrase in it doth go they would be of another opinion if they be not espoused to their own The surest and safest construction of phrases and passages in the New Testament is not by framing a sence of our own which we think fair and probable but by observing how such phrases and passages wereunderstood by them to whom they were then uttered according to the common use and signification of such phrases and passages in the vulgar sence and use of the Nation It is not what conceits or constructions we can mint out of our invention to maintain the opinions about this Prayer that I mentioned before but it is best to cast how the Disciples to whom it was given did or could conceive of it upon such observations on it as these They knew that such short forms of Prayer were usual in the Nation That such forms were given by Masters to their Scholars to be used verbatim That such were to be subjoyned to their other Prayers That the most common title whereby the whole Nation called God was Our Father which art in Heaven That every petition in this Prayer was such as was also usual in the Nation So that they saw that Christ had given this Prayer directly according to the custom stile and form of the Nation and that he had given no exception to them about it Therefore how could they understand or conceive of it according to the common custom of the Nation in such cases but that it was to be used in terminis and to be joyned to their Prayers By these few examples indeed of multitudes that might be produced you see an evident proof of his holding communion all along his practise Thus have I done with the former part of the Doctrine viz. That our Saviour held in communion with the Church of the Jews in the publick exercise of Religion I should now take up the latter That he conformed to the common customs of the Nation in civil converse And here we are come into as large a field as the other if not larger a subject of abundant proof and clearness and which if I should go about to evidence by all examples that might be produced the day would fail me I shall say no more upon it but this That besides that what is said already doth abundantly prove it one that hath perused the Jews Writings and observed both the common dialect and the customs of the Nation in those times may observe Christs conformity almost to their customs in every one of his actions and his conformity to their Phrase Language and Manner of speech almost in every one of his Speeches And as here is Wisdom so here is Learning from knowledge of their Customs and Languages to unlock the phrases and passages of the New Testament to which it alludes all along It is not what we can guess upon these and the other speeches of Christ where he is obscure but the best way to find out the sence is to observe how such words which are their own Language would be taken according to the common acceptation of them in the Nation and how they understood them to whom they were spoken I might be large in Application And indeed in our divided times one can never speak too much upon this subject But what need I do more among Christians than to leave so plain a copy of Christ before them I shall leave only this request with you concerning what hath been spoken Deal as the Bereans Search the Scriptures diligently Let this hint your poor Countryman hath given you go along with you as you read the New Testament See there whether ever you find Christ but going on in that communion I have spoken And till you find him dividing I hope there is none here but will account his Example a rule inviolable And let me give you caution against that Opinion that by mistake of a Text or two sticks not to say that the Gospel doth naturally produce division Matth. X. 34 35. Think not that I am come to send peace on Earth I come not to send peace but a sword For I am come to set a man at variance against his father c. And Luke XII 51 52. Suppose ye that I am come to give peace on Earth I tell you nay but rather Division c. It were strange if these should be natural effects of the Gospel of peace and how doth such production agree with that of Esa. II. 4. They shall beat their swords into plow-shares and their spears into pruning hooks Nation shall not lift up sword against Nation c. And Chap. XI 9. They shall not hurt nor destroy in all my holy mountain And it were strange that Christ and his Gospel should be of so different tempers he to keep so close to communion himself and to give a Gospel that should break it But mistake not the Texts They speak not that Christ would send those divisions by the Gospel but by his vengeance He was most fearfully to destroy the cursed unbelievers the Nation of the Jews and one dreadful way of the execution of that vengeance was by sending a Spirit of division among the Nation whereby they even destroyed themselves The stories of their horrid Civil Wars Burnings Plunderings Assassinations one of another the like example is in no stories is a most plain exposition of those Texts and a
evinc'd that Conscience may be at miserable trouble within it self and yet that person at most intire peace with God that his peace with God may be most undoubtedly sure when his Conscience doth most doubt of it But these would require the hour to begin again to have time to speak to them And indeed it may seem as mourning at a banquet of Wine to speak of an afflicted Conscience at a Feast of rejoycing II. And therefore having thus spoke to the negative I shall come to the positive and shew what it is to have Peace having shewed what it is not But when shall I begin and when end First a discourse of this subject must begin at the suburbs of Hell enmity with God and end in the highest Heaven the full enjoyment of him in glory Secondly it must proceed to shew the original of this enmity from the disjunction of sinful nature from the holy nature of God and from disobedience of life and will to the divine Will and Law And now thirdly it comes to Jerusalem the vision of Peace The thing it self what it is we may take up in two considerations briefly 1. It is a laying away and extinguishing of Gods hatred and enmity against a sinner 2. It is not only privately the laying aside the wrath of God but positively the flowing in of the love of God Moses prays to God Lord shew me thy Glory Oh! what a sight is it when the cloud of unbelief is over how lovely and sweetly does the Son of righteousness arise upon us But I give not the whole definition of Peace with God unless to God reconciled to man I add Man reconcil'd to God We may observe how the Holy Ghost expresses the great Reconciliation the main stress lies in the reconciliation of man to God Col. I. 20. God through the blood of the cross hath reconcil'd all things to himself He saith not hath reconcil'd himself to all things but all things to himself And in II Cor. V. 19. God was in Christ reconciling the world unto himself He saith not reconciling himself unto the World and vers 20. We pray you in Christs stead be ye reconciled unto God The great business is for man to be reconciled unto God Absalom unto David Here then is the main trial to know whether God be at peace with you see if you be at peace with him This is the Note in the Index and if we find it there we may be sure to find the other in the Book As he that looked Westward for the rising of the Sun saw it sooner guilding the tops of the Mountains than they that looked for it in the East So this is the best way to see whether God be at peace with us let us look back upon our selves and see how our Condition is towards God Some hold that the answer by Urim and Thummim was by the rising of the stones in the High Priests brestplate Though I am not of their mind yet I may allude unto it in the case in hand Look into thine own breast make thine observation thence see how thy heart stands affected towards God and by that thou mayest undestand what Gods Answer to thy Question is viz. Whether he be at Peace with thee A SERMON PREACHED AT HERTFORD Assise March 1660. REVEL XX. 4. And I saw thrones and they sat upon them and Judgment was given unto them THIS portion of Scripture out of which I have taken this Text is as much misconstrued and as dangerously misconstrued as any one portion of Scripture in all the Bible How much I shall shew you in the unfolding of it and how dangerously you may read in the late example of a handful of unhappy men who thought to have brought our great City but indeed brought themselves to a fatal end and untimely grave meerly upon the misconstruction of this Scripture I must therefore humbly crave your patience a little whilst I speak something for the discovery of the meaning of the context that so I may facilitate and plain the way to the understanding of the meaning of the words that I have chosen What work the Millinary and Fifth-monarchists make upon this place I need not tell you I would that matter were not so well known as it is To whom and to whose opinion I must do as he did in the story who when a great company of men were met together and wanted a head over them and had agreed that he should be their chief that could first espy the Sun rising the next morning whilst all the rest stood gazing into the East for that purpose one among them turned the clear contrary way and looked Westward and he espied the shining of the Sun on the hill tops before him sooner than they could espy the body of the Sun arising in the East before them So I to these men and their opinion They look forward and make account that the things that are here spoken of their accomplishment and fulfilling are yet to come I look backward and fear not to aver that the things here spoken of have received their accomplishment not long ago They look forward and expect that the 1000 years that are here mentioned are yet to begin I look backward and make no doubt that those 1000 years ended and expired above half a thousand years since And the reason of this difference between us is because there is propotionable difference between us about subjectum quaestionis the subject and matter that the Apocaiyptick here aimeth at He speaks up that great and noble Theme that all the Prophets so divinely and comfortably harp upon namely the calling of the Gentiles that they should come in out of their dark and deluded estate to the light and embracing of the Gospel and to become the Church and People of the living God This is the Theme of our Apocalyptick here and he speaks to it in seven particulars I. As to the way and manner that God used to bring them in that Christ the great Angel of the Covenant should by the power of the Gospel chain up the Devil that he should deceive them no more as he had done The mistakers I mentioned do either ignorantly or wilfully err about the subject handled here and construe it to this sense that the Devil should be bound by Christ that he should not persecute disturb and disquiet the Church as he had done but that all along these thousand years their should be only some time of peace and tranquillity and not one cloud of disquieture or disturbance by the Devil or his instruments eclipse it A sense as far from the Holy Ghosts meaning as the East is from the West There is not a word here of the Devils binding that He should not disturb the Church but of the Devils binding that He should not deceive the Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let a Grecian Read the words and he will render them that He should not deceive the
that Royal Father that said All power is given to me in Heaven and Earth and it is a copy of her father He himself hath drawn his own picture in it in little as he sitteth in his Royal Domination and given that image of himself to you to wear always about you Let me therefore only tell you the story of a King that always wore his Fathers picture who had been a worthy Prince about him and ever and anon would look on it and say Ne quid unquam faciam indignum tali patri O may I never do any thing unworthy such a father Your wisdom and worth will make the Application A good Magistrate hath one part of the image of Christ more than other good men as Adams dominion over the Creatures was part of the image of God upon him as well as holiness and righteousness was the image of God in him So is his Power and Commission to rule Kingdoms in the World the very image of Christ ruling and judging if Righteousness and Holiness be added and Adam in all his glory was not arraied like such a Person I am unwilling to insist and spend time to prove that Magistracy is Christs ordinance lest I speak but as he did at Rome who had written a large discourse in praise of Hercules he was but jeered for his pains and folly to go about so seriously to commend Hercules whom none said they did ever discommend What sober man does or can deny Kingship and Magistracy to be of Christs ordaining and I am unwilling by being urgent in the proof of it so much as to seem to undervalue the judgment of any in the Congregation so far as to think this great and important truth needs any proof to him Only let me say this to those that do deny it That it is a very strange Logick they make when they conclude thus Jesus is King Jesus and he is Lord and Ruler of all therefore he will endure no Kingship else no Potentates no Civil Government Thou thoughtest me like unto thy self is the complaint of God against the prophane in Psal. L. 21. Men that would Rule and would have none to Rule but themselves would perswade you Christ is of that mind and so make that perswasion a stalking-horse to their ambition I am sure God himself concludes after another manner in the second Psalm I have set my King upon my holy hill of Sion what infers he thereupon Not Therefore O ye Kings give up your Kingship Nor O ye Judges of the Earth judge the Earth no more But therefore be wise O ye Kings c. and do your duty in your places When our Saviour Christ came to set up his Kingdom of the Gospel as among the Jews he took away and abolished only that of their Laws and Ordinances that were Ceremonial and that that related only to them as peculiar people but let that stand that was Moral and that that was not of that peculiar relation so among them Gentiles when he made them his Church he took away and destroyed only that that was sinful and abominable among them and which did most properly denominate them Heathenish as strangers and enemies to all Goodness and Religion but that that was innocent useful and necessary he perpetuated among them Among the Jews he abolished the worship at the Temple as purely Ceremonious but he perpetuated the Worship of the Synagogue Reading the Scriptures Praying Preaching and Singing of Psalms c. transplanted it into the Christian Church as purely Moral So among the Gentiles he destroied their ignorance Idolatry corruption of manners delusions of Satan as purely Heathenish But he perpetuated Kingship Magistracy civil Government as useful and profitable and taken up upon the very pure light of nature and inevitable necessity I may compare what he did in this to what he did about Baptism He found when he came that it had been in use among the Jews for admission of Proselytes to their Church many hundred of years before he himself or John Baptist were born and hence he was not sollicitous to give rules what persons and ages were to be baptized nor in what manner now for that was known both then and many generations before he came as well as we know it now but he took up Baptism as he found it continued in the Christian Church only he inhanced the dignity of it by Sanctionating it for a Gospel Sacrament So when he came among the Gentiles he found that Magistracy and Civil Government had been among them in all generations and he takes it up as he found it and continues in the Christian Church only he inhanced the dignity of it in Sanctionating it now for a Gospel Ordinance And I must add for a Gospel Mercy II. And that is it that I observe from the second clause in the Text They sat upon them A Christian Magistracy is a Gospel Mercy Christian Kings are Inthroned and Christian Magistrates are Impoured for a mercy unto Christians The context for several verses together speaks of several things as Gospel mercies and my Text coming in the midst of them speaks of that that is of the same nature and qualification It was a Gospel Mercy that the Devil was chained up that he should deceive the Nations no more as he had done in the verse before the Text. It is a Gospel Mercy that those that suffer for Christ and die for Christ are not lost but reign with him in glory in this same verse with the Text. It was a Gospel Mercy that the Heathen that had been so long dead in ignorance and all manner of sinfulness should have a Resurrection and come to the life of grace and glory in the fifth verse And it is a Gospel Mercy in the Text that Christians are set up to be Kings Rulers and Judges among Christians We need not go far for proof of this for the flourishing condition of England both in Church and State under such Government and Governors gives evidence and example sufficient in this case And vox populi the universal joy and acclamations of all the Nation upon the happy restoring of his Sacred Majesty speaks the sense and attestation of the whole Nation nay of the three Nations unto the truth and their sensibleness of this mercy The shout of a King of a most Christian King was among them I know your own thoughts prevent me in the proof of this and read the truth of it in this days occasion who is here that is a lover of right and honesty that is a son of peace and order and deserves indeed the name of a Christian whose heart rejoyceth not within him to see such occasion as these Justice looking down upon us from Heaven Deputies sent us from our great King in Heaven as well as from his Sacred Majesty and they of our own Nation Religion Profession of the same Body Church and Nation with our selves administer Judgment among us to relieve the
otherwise where had their expectation been The verses immediately before speak nothing but devastation and ruine of Heaven and Earth and if there had been nothing beyond that to be looked after their hopes and expectancy had been ruined also but we says our Apostle look for new Heavens and a new Earth But of what nature they is all the question I doubt some men construe these words of the Apostle as far distant from his sense almost as the Earth is distant from the Heavens whilst they conceive from hence that after the dissolution of all things yet there shall be a renewing of Heaven and Earth and they shall be as before as to their substance and form only their quality changed To this they apply Rom. VIII 19 20. For the earnest expectation of the creature waiteth for the manifestation of the Sons of God c. They would make our Apostle say Sibboleth whether he will or no whereas he speaks Shibboleth plain enough to a far differing sense For the discovery of his meaning have patience a little whilst I make this observation clear unto you which may be useful to you in reading several places of Scripture That the ruine and destruction of Jerusalem and the Jewish commonwealth and oeconomy is set forth in Scripture in such expressions as if it were the destruction and dissolution of the whole world Moses beginneth this stile in Deut. XXXII 22. where he is speaking of that vengeance For a fire is kindled in mine anger and it shall burn to the lowest hell and it shall consume the earth with her increase and set on fire the foundations of the mountains Would you not think that the dissolution of all things were in mention Look upon the context and you find it to mean no other than the destruction of that Nation Jeremy yet higher Chap. IV. 23. I beheld the earth and â—o it was without form and void and the heavens and they had no light You would think all the world were returning there to her old chaos again Add yet further I beheld the mountains and lo they trembled and all the hills moved lightly I beheld and lo there was no man and all the birds of the heavens were fled You would think that the whole universe were dissolving but look but in the 27 vers and it speaks no other than the dissolution of that people For thus hath the Lord said The whole land shall be desolate Our Saviour yet higher Matth. XXIV 29. The sun shall be darkned and the moon shall not give her light and the stars shall fall from heaven and the powers of the heavens shall be shaken And then shall appear the sign of the Son of man c. who would not conclude that these expressions mean no other thing in the world than the last dissolution of the World and Christs coming to Judgment yet look well upon the context and it speaketh plainly that the meaning is only of the dissolving of the Jews City and State and Christ speaks it out most plainly at vers 34. where he afferts that that present generation should not pass till all those things were fulfilled The beloved Disciple follows his Masters stile upon the very same subject in the sixth of his Revelation where after he had described the means of the destruction of this wretched people under the opening of certain seals by Sword Famine and Plague he comes at last in vers 12 13 14. to speak their final dissolution it self in the very like terms The Sun became black as sackcloth of hair and the Moon became as blood And the Stars of Heaven fell unto the Earth and the Heavens departed as a scroll that is rolled together and every mountain and Island were removed out of their places One would think the final dissolution of all the world were spoken of but look in the 16th verse and you find the very same words that our Saviour applies to the destruction of that people Luke XXIII 30. They said unto the mountains fall on us and hide us c. Our Apostle Peters meaning is no other in the expression before my Text where when he speaks of the Heavens being dissolved by fire the Earth and the works therein burnt up and the elements melting with fervent heat he intends no other thing then the dissolving of their Church and oeconomy by firy vengance the consumption of their State by the flame of Gods indignation and the ruine of their elements of Religion by Gods fury Not the Elements in Aristotles sense of Fire Air Earth and Water but the Elements in his brother Pauls sense whom he mentions presently after my Text the carnal and beggerly Elements of their Mosaick rites and traditionary institutions By this time you plainly see in what sense The new Heavens and the new Earth is to be taken in the Text but for the fuller and clearer understanding of these things still give me yet a little further patience to shew you that as the destruction of that old World of the Jewish people and oeconomy is uttered by such expressions as if it were the destruction of the whole universe so the times going near before and concurrents going along with that destruction are phrased by expressions also sutable And this I shall observe to you in four heads I. There is much mention of the last days in Scripture which in most places is not to be understood of the last days of the World as some take them and so mistake but of the last days of Jerusalem and the Jewish State And indeed the greatest mercies that were promised to that people were promised to occur in those last days as Esa. II. 2. Hos. III. 5. Joâ—l II. 28. as he is cited by this our Apostle Act. II. 17. these things are not to be allotted to the last days of the World but to the last days of that City as Peters very allegation out of Joel makes it plain if there were no more proof Now saith he is fulfilled that which was spoken by the Prophet Joel In the last days I will pour out c. These are the last days there intended and now the thing hath received its accomplishment For how improper is it to construe him in such a sense as some do This is that which Joel foretold should come to pass in the last days of the world two or three thousand years hence And so on the contrary the worst of men and times are foretold to be in those last days of Jerusalem because they did not improve those mercies I Tim. IV. 4. and II Tim. III. 1. and our Apostle in the third verse of this Chapter let the Apostle John explain all I Joh. II. 18. Little children it is the last time and as ye have heard that antichrist shall come even now are there many antichrists whereby we know that it is the last time II. In such a sense are such Phrases as these to be understood I Cor. X. 11. Upon
whom the ends of the World are come Not the very best times of the World for the World hath lasted sixteen hundred years since Paul spake that and how long yet it may last who knoweth but the end of that old World of the Jewish State which then hasted on very fast In the same sense are the words of our Apostle in his first Epistle Chap. IV. 7. The end of all things is at hand Not the end the World but of that City Nation and oeconomy the like is that James V. 9. Behold the Judge standeth before the door and divers other of the like nature III. The vengance of Christ upon that people in that final destruction is set out and called his coming his coming in his Kingdom and in clouds and with power and great glory His coming Joh. XXI 22. In his Kingdom Matth. XVI ult In power and glory Matth. XXIV 30. Nor is this any figure for observe vers 34. This generation shall not pass till all these things be fulfilled Accordingly the day of that vengeance is called The day of the Lord. IV. The state of the Church and Gospel after that dissolution of that old World is called sometimes the World to come Heb. II. 5. sometimes new Heavens and new Earth as in the Text sometimes all things new as II Cor. V. 17. Old things are past away behold all things are become new So that by this time you see plainly the meaning of our Apostle at this place In the verses before he speaks of the dissolution of the Jewish Church and State in such terms as the Scripture useth to express it by as if it were the dissolution of the whole World And in the words of the Text of the new face and state of the Church and World upon the dissolution when a new people and new oeconomy took place We according to his promise The promise is in Esa. LXV 17. For behold I create new Heavens and a new Earth Where if you look into the context before you shall find the sense justified that I put upon the words and these new Heavens and new Earth created after the Jews casting off and destruction It is a strange opinion that would perswade you that the most glorious things that are foretold by the Prophets should come to pass when the Jews are called which calling is yet expected whereas those glorious things are plainly enough intimated to come to pass at the Jews casting off I might name many places I shall not expatiate upon that subject here this very Chapter speaks enough to justifie what I say In the second verse God complains I have spred out my hands all the day long to a rebellious people This the Apostle in the tenth of the Romans and the last applies unto that people But to Israel he saith All the day long have I stretched forth my hand to a disobedient and gainsaying people The Prophet along the Chapter telleth what shall become of that people At vers 6. I will not keep silence but will recompence even recompence into their basom Your iniquities and the iniquities of your fathers together saith the Lord which have burnt incense upon the mountains and blasphemed me upon the hills therefore c. At vers 12. I will number you to the sword and ye shall all bow down to the slaughter At vers 13. Behold my servants shall eat but ye shall be hungry c. At vers 15. You shall leave your name for a curse to my chosen And then follows the promise that is related to in the Text For behold I create new Heavens and a new Earth Though you are gone yet all the World shall not be gone with you For though I destroy my old people the old Heavens and Earth of the old oeconomy yet I shall provide my self a new people of the Gentiles when the Jews shall be a people no more and when that old World is destroyed I will create new Heavens and a new Earth Such another passage is that of our Saviour Matth. XXIV 31. where when he had described the ruine of the Jewish Nation in the terms we have spoken of before and it might be questioned what then shall become of a Church and where shall it be The Son of man saith he shall send his Angels or Ministers with the sound of the trumpet of the Gospel and they shall gather together his elect from the four winds from one end of the Heaven to the other among all Nations Thus had Peter read this great promise in Esay the Evangelical Prophet thus had he heard it from the mouth of the great Prophet his sacred Master and therefore it is no wonder if when it is confirmed by the mouth of two such witnesses he undoubtedly look for new Heavens and a new Earth according to such a promise But what is meant by righteousness in this place 1. Not Gods primitive or distributive righteousness or justice for that was ever Gen. XVIII The Judge of all the World did right ever since the World was In the old World in all the World and the same for this yesterday and to day and for ever 2. Not that men were more righteous toward the latter end of the World than before as some dream of such glorious things yet to come for there is no such promise in all the Scripture True indeed that promise of such glorious things was in the last days of Jerusalem but where is any promise of any such things in the last days of the World 3. Nor doth it mean the glorified estate for where do you find righteousness applied to that estate It is commonly applied to the state of believers here 4. Therefore it means justification of sinners or that righteousness by which they are justified The righteousness of God which is witnessed by the Law and the Prophets Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe as the Apostle most divinely doth expound it This is the righteousness that is so gloriously spoken of throughout all the Scriptures Dan. IX 24. To bring in everlasting righteousness Esa. LVI 1. My righteousness is near to be revealed to which that is agreeable Rom. I. 17. In the Gospel the righteousness of God is revealed from faith to faith Why Was not the righteousness of God revealed in all times before Was not his justice revealed in the Law Yea his condemning justice but his justifying justice in the Gospel This the meaning of the Apostle here That as God had promised to Create new Heavens and a new Earth a new Church and People and oeconomy among the Gentiles when the old Judaick one should be destroyed so in this new created World justifying righteousness should dwell most evidently and appear most glorious when such abominable ones as the Gentiles had been should be justified Justifying righteousness had shewed it self in the World in all generations from Adam and righteous Abel
be dissolved Any one may be ready to say upon it as Ahab doth to Benhadad That which my Lord sent to me for at the first I will do but this second thing I cannot do The first thing proposed To look for the day of God I shall willingly agree to but to hasten the day of God this is a hard saying For who as the Judge standeth before the door dare invite him in Who dares say as Laban to Abrahams servant Come in thou blessed of the Lord come in why standest thou without The generality of men thinketh the day of God hasteneth fast enough of it self and that there is little need to hasten it And yet that very consideration is a great perswasive so to do I am sure it is so argued Matth. XXV Behold the Bridegroom cometh go forth to meet him Not sit still till he come up to you for he is coming but because he is coming go forth to meet him It was a noble confidence and valour in David that when Goliath came out against him he ran and made hast to meet him And he had but coursely incountred that great giant had he not had that confidence and valour That man or woman will but coldly incounter death and judgment that sit still till death and judgment come upon them and never make out to meet them that when the Judge stands at the door have no mind of his entring and coming in It were worth disputing how far a good man may be willing to die or how far unwilling but I shall not enter upon that at this time It is past all dispute that every one should be preparing to die and to meet the Judge when he cometh He standeth at the door it is happy to be prepared against he cometh in Let us all leave our thank-offerings at the Judges altar for his great patience and long-suffering towards us that he is still standing at the door and hath not broken in upon us that his Patience is not outwearied by us after our so great exercising of it And let us ever carry the words of the Text sounding in our ears and hearts That the Judge standeth at the door beholding all our actions beholding all our hearts noting and observing all we do to demand an account of us at his day of Judgment A SERMON PREACHED AT S. MARIES Cambridge Octob. 7. 1655. MATTH XXVIII 19. Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost SEven things may be taken notice of from these words at first sight I. A permission and commission to bring the Gospel among the Gentiles The Apostles had been tied up before Matth. X. 5. Jesus sent forth the twelve and commanded them saying Go not into the way of the Gentiles But now he inlargeth them II. The end of this inlargement to bring the Gentiles in to be Disciples So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as we shall see anon III. The way to initiate them for Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them Disciples by baptizing them IV. The form of the administration of Baptism In nomine Patris c. In the Name of the Father and of the Son and of the Holy Ghost V. This is the fourth establishment of Baptism The first was in the hand of John Secondly Christ himself was baptized Thirdly The Disciples baptized in his Name Joh. III. 22. Joh. IV. 2. Fourthly Here in the Text is the full establishment of it VI. The Doctrine of the Trinity is in the Text and professed in every Baptism VII The Office of Ministers To teach and administer the Sacraments Two Heresies especially misconstrue this Text Anabaptism and Socinianism For I must call that Heresie that unchurches all Churches and ungods God I shall not intangle my self in these disputes only consider the sense and propriety of the Text as before us and that in these parts named First I shall consider the Apostles commission to fetch in the Gentiles This is called a Mystery Ephes. III. 4 5 6 c. Whereby when ye read ye may understand my knowledge in the Mystery of Christ. Which in other ages was not made known unto the sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit That the Gentiles should be fellow-heirs and of the same body and partakers of his promise in Christ by the Gospel c. This is the great business in the Prophets To bring thy sons from far All the Ends of the Earth shall see the Salvation of God c. In a word this is a great monument of the Riches of grace that when the Gentiles had lain rejected so long as two and twenty hundred years so deep as to commit all sin and not know of sin so inslaved as to adore Devils so far from the means of grace as that they never heard of it yet not length of time depth of sin power of Satan nor vastness of distance could hinder the light of the Gospel breaking in upon them O! the heighth depth bredth and length of the grace of God! Here is a large field to consider this Grace As first how the Gospel was slighted by the Jews yet this Grace was not worn out of patience but God sends it also to the Gentiles And secondly how it was brought to them that cared not to come to it I might speak here of our share of this grace who were Heathen It was good tidings to all people as to the Romans Chap. I. 6. Among whom are ye also the called of Jesus Christ But I shall keep close to the words of the Text. I shall observe two things concerning this Commission I. The time when this Commission was given II. The work which the Apostles were to do by vertue of this Commission First The time Christ being now risen And the reasons why Christ took this time to deliver this Commission to his Apostles were these 1. One reason of it appears in the word Therefore In the 18 vers All power is given unto me in Heaven and in Earth Go ye therefore All power as Mediator He dispenced things before after his own Will by vertue of his Soverainty Rom. IX 18. Therefore hath he mercy on whom he will have mercy But add to this that now he had paid a price for the Heathens he had earned his wife as Jacob had conquered Satan that had them captive had exhibited a Righteousness to save the wickedest where they would apply it had broken down the partition wall between Jew and Gentile In Ephes. II. 13 14. But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our Peace who hath made both one and hath broken down the middle wall of partition between us And in vers 15. he shews you how Having abolished in his flesh the enmity even the Law of commandments contained in Ordinances c.
distinction is taught by phrases that speak both parties viz. them that profess and them that do not and sometimes by a single word that speaks them that profess only I will mention these few 1. 1 Cor. VII 12 13. But to the rest speak I not the Lord. If any brother hath a wife that believeth not and she be pleased to dwell with him let him not put her away And the woman which hath an husband which believeth not and if he be pleased to dwell with her let her not leave him Brother in opposition to unbeliever The Apostle here starts the point of Christians married with infidels whether they should divorse because of Religion and what rank their Children were in To the rest speak I not the Lord. He spake not without the Lord but he means that there was not a Text for this case in the Law See vers 10. And unto the married I command yet not I but the Lord. Let not the wife depart from her husband And see Chap. IX 8. Say I these things as a man or saith not the Law the same also If any brother i. e. Christian. See 1 Cor. V. 11. If any man that is called a brother be a Fornicator or Covetous c. whereby Brother is plainly meant a Christian. A wife that believeth not viz. a Pagan And so along The same case is handled 2 Cor. VI. 15. What concord hath Christ with Belial and what part hath he that believeth with an Infidel There Believer and Infidel are opposed Believer here is as large as professor in opposition to Jew or Pagan 2. Those Phrases Within and Without 1 Cor. V. 12. What have I to do to judge them that are without do not ye judge them that are within It is a Jewish phrase and they straiten the sence that take those that are without to be meant of Christians In one word sometime Believer alone the opposite not named Act. II. 44. And all that believed were together and had all things common And here whole families children and all are understood Sometime Disciples and Christians Act. XI 26. The Disciples were called Christians first at Antioch In this sence Church most commonly is taken viz. for the Professors of Christ in opposition to Jews and Pagans that professed him not XVI Matth. 18. Thou art Peter and upon this Rock I will build my Church Which is meant of the Church of the Gentiles in general So III. Ephes. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God So by Saints are meant nothing else but Professors of Christian Religion 1 Cor. VI. 1 2. Dare any of you having a matter against another go to Law befare the unjust and not before the Saints Do ye not know that the Saints shall Judge the World And VII Chap. 14. For the unbelieving husband is sanctified by the wife and the unbelieving wife is sanctified by the husband else were their children unclean but now are they holy Now are they Saints answering to the usual Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Sanctitate Here is a study for a young Divine to be setled in the sense of these words There are great divisions and great misconstruction of one another from mistake of these things II. That God hath appointed Sacraments as external and visible marks whereby to sign out this distinction Badges of Homage as in the Text Disciple all Nations baptizing them So under the Law Circumcision served for that end to be a mark of a Jew and therefore the Heathen are called uncircumcised And when some of the circumcised seed degenerated that they wanted that mark to distinguish them then God ordained the Passover So under the Gospel Baptism is the Mark as in the Text. Children are baptized that there may be none in our families that bear not the badge of Homage Christ ordained it for this end to badge out the owning of his Power and to introduce into the Profession of him III. Gal. 27. For as many of you as have been baptized into Christ have put on Christ. See Joh. III. 5. Jesus answered Verily verily I say unto thee Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God Speech is there had of Christs Kingdom of Heaven upon Earth or the state under Christ. See vers 2 3. Nicodemus came to Jesus by night and said unto him Rabbi we know thou art a teacher come from God for no man can do these miracles that thou dost except God be with him Jesus answered and said unto him Verily verily I say unto thee Except a man be born again he cannot see the Kingdom of God Where mark how Christs answer suits He observed in Nicodemus words signifying that he thought he saw the dawning of the Kingdom of Heaven and now it was that the Jews thought it would come upon them and this further confirmed him that Christ was the Messias To this therefore Christ answers and intimates to Nicodemus to be baptized Why would Christ himself be baptized Because he would own the proper way of introduction into the Gospel which he was now to preach So the Lords Supper is a badge of this distinction See 1 Cor. X. 14 16. Wherefore my dearly beloved flee from Idolatry The cup of blessing which we bless is it not the communion of the blood of Christ the bread which we break is it not the communion of the body of Christ As much as if he should have said because we have the Sacrament of the Communion of the body and blood of Christ therefore avoid Idolatry It is the badge of those that profess Christ in opposition to Heathenism I might speak how the word Sacrament speaks such distinction but that is well enough known III. As Baptism hath several coordinate ends so all or most of them are suitable to that that we are speaking of viz. introducing into the Profession of Christ. Both Sacraments have several ends therefore it is proper in the dispute now about them to consider whether it is fit to apply them to one only end 1. Baptism hath a doctrinal end It is a visible word Loquitur Deus ut videas As it is a visible sign so a visible doctrine As God speaks in Jer. II. 31. O generation see ye the Word of the Lord. The Lord to come home to our capacity brings divine things to our eyes 1 Joh. I. 1. That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon Thus Baptism when we see it administred reads the doctrine of our natural defilement and purging from it Ezek. XXXVI 25. is so understood Then will I sprinkle clean water upon you and ye shall be clean from all your filthiness and from all your Idols will I cleanse you So circumcision in the member of generation shewed a check to our
Apostles and Disciples and should pick out a man that we all know was no Apostle that no one knows whether he were a Disciple or no. But II. It is agreeable to all reason to conceive that as the man to whom God vouchsafed the revelation and discovery of the times and occurrences that were to intervene betwixt his own times and the fall of Jerusalem was Daniel a man greatly beloved so that the John to whom Christ would vouchsafe the revelation and discovery of the times and occurrences that were to intervene betwixt the Fall of Jerusalem and the end of the World was John the Disciple greatly beloved III. Of that Disciple Christ had intimated that he would that he should tarry till â—e came Joh. XXI 22. that is till he should come in vengeance against the Jewish Nation and their City to destroy them for that his coming both in that place and in divers other places in the New Testament doth mean in that sense it were very easie to make evident should we take that subject to insist upon Now as our Saviour vouchsafed to preserve him alive to see the Fall and destruction of that City so also did he vouchsafe to him the sight of a new Jerusalem instead of the old when that was ruined laid in ashes and come to nothing He saw it in Vision we see it in the Text and upon that let us six our Eyes and Discourse for we need not speak more of him that saw it In the verse before he sees a new Heaven and a new Earth and in this verse a new Jerusalem I. Something parallel to which is that in Esa. LXV 17. Behold I create new Heavens and a new Earth And in the verse next following Behold I create Jerusalem a rejoycing The expressions intimate the great change of affairs that should be in the World under the Gospel from what had been before A new Heaven or a change of Church and Religion from a Jewish to a Gentile Church and from Mosaick to Evangelical Religion A new Earth or a change in the World as to the management or rule of it from Heathenism to Christianity and from the rule of the four Heathen Monarchies Dan. VII to the Saints or Christians to iudge the World 1 Cor. VI. 2. or being Rulers or Magistrates in it And the new Jerusalem is the emblem and Epitome of all these things under this change as the old Jerusalem had been before the change came There is none but knoweth that Jerusalem in Scripture language is very commonly taken for the whole Church then being as well as it is taken particularly and literally for the City it self then standing That City was the Church in little because there were eminently in it all those things that do make and constitute a true Church viz. the administration of the Word and divine Ordinances the Assemblies of the Saints the Worship of the true God by his own appointment and the presence of God himself in the midst of all And can any doubt but that the new Jerusalem meaneth in the like sense and upon the like reason The Church of God under the Gospel this inriched with all those excellencis and privileges that that was yea and much more There was the Doctrine of Salvation but wrapped up in Types and Figures and dark Prophesies but here unfolded to the view of every Eye and Moses vail taken off his face There Ordinances of divine Worship but mingled with multitudes of carnal rites here pure adoration in Spirit and Truth There an assembly only of one People and Nation here a general assembly compacted of all Nations There God present in a cloud upon the Ark here God present in the communication of his Spirit Therefore it is the less wonder that it is called the holy City because of these things II. which is the second circumstance considerable in the words I saw the new Jerusalem The holy City It is observable that the second old Jerusalem for so let me call the Jerusalem that was built and inhabited after the return out of Captivity was called the holy City when goodness and holiness were clean banished out of the City and become a stranger there When the Temple had lost its choisest ornaments and endowments that contributed so much to the holiness of the place and City The Ark the cloud of Glory upon it the Oracle by Urim and Thummim the fire from Heaven upon the Altar these were all gone and Prophesie was utterly ceased from the City and Nation yet even then it is called the holy City in this her nakedness Nay when the Temple was become a Den of Thieves and Jerusalem no better if not worse when she had persecuted the Prophets and stoned those that were sent unto her when she had turned all Religion upside down and out of doors and worshiped God only according to inventions of men yet even then and when she is in that case she is termed the holy City Matth. IV. 5. Then the Devil taketh him up into the Holy City and setteth him on a pinacle of the Temple Nay when that holy Evangelist had given the story of her crucifying the Holy of Holies the Lord of life and glory even then he calls her the holy City Chap. XXVII 53. The bodies of many Saints which slept arose and came out of their graves after his Resurrection and went into the holy City and appeared to many Call me not Naomi but call me Marah might she very well have said then and so might others say of her for it might seem very incongruous to call the holy City when she was a City so very unholy She was indeed simply and absolutely in her self most unholy and yet comparatively The holy City because there was not a place under Heaven besides which God had chosen to place his Name there and there he had and that was it that gave her that name and title And while she kept the peculiarity of the thing she kept the name but at last forfeited both and then God finds out another City where to place his Name A new Jerusalem A holy City a holier City her younger sister fairer than she Holy under the same notion with the other because God hath placed his Name only III. there Holier than she because he hath placed it there in a more heavenly and spiritual manner than in her as was touched before And Holier still because she shall never lose her holiness as the other did as we shall touch hereafter And she cannot but be holy as I said before when she comes down from Heaven and is sent thence by God And this is the third thing remarkable in the Text I saw the new Jerusalem coming down from Heaven The Apostle S. Paul calls her Jerusalem which is above Gal. IV. 26. Our Apostle sees her coming down from above and the Prophet Ezekiel in his fortieth Chapter and forward seeth her pitched here below when she is
be touched meaning Mount Sinai but ye are come to Mount Sion One would think when he spake of Mount Sinai he should rather have called it the Mount that might not be touched for God charged that neither man nor beast should touch it Exod. XIX But you may see the Apostles meaning That the Mystical Mount Sion is not such a gross earthly thing as Mount Sinai was that was subject to sense and feeling to be seen and felt and trod upon but that Sion is a thing more pure refined and abstract from such sensibleness spiritual and heavenly And from this undeniable notion of a Church invisible we may easily answer that captious and scornful question that you know who put upon us Where was your Church and Religion before Luther Why it was in the Jerusalem that is above out of the reach and above the ken of mans discerning it was upon Mount Sion above the sphere of sight and sense It was in such a place and case as the Church and Religion was in when there were seven thousand men that never bowed the knee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Golden Heiser at Dan or Bethel and yet the greatest Prophet then being could not discern the least sign of any Church at all Now Thirdly The new Jerusalem must be known by her Pearls and Jewels upon which it is founded and built up True Religion is that that must distinguish and discover the true Church And where that is it is like the Wisemens Star over the house at Bethlehem that points out and tells Jesus and his Church is hero I must confess I do not well understand that concession of some of our Protestant Divines that yield That the Church of Rome is a corrupt Church indeed but yet a true Church For I do not well understand how there should be a true Church under a false Religion If the Church of the Jews under the great corruption of Religion that was in it might be called a true Church that was all it could look for And it must have that title rather because there was never a Church in the World beside it than from any claim by Religion But what do you call true Religion 1. First That which is only founded on the Word of God as the Wall of the new Jerusalem in vers 14. of this Chapter is founded upon twelve pearls engraven with the names of the twelve Apostles of the Lamb. 2. That Religion that tends directly to the honouring of God and saving of souls and is adequate to these ends In short That Religion that can bring to Heaven For I so little believe that any man may be saved in any Religion that I believe there is only one Religion in which any man may be saved And when Moses can bring Israel only to the skirts of the Land of Promise I hardly believe that any Religion will bring them into it Though one should not stick to grant that a person may be saved in the Church of Rome yet should I question whether in the Faith of Rome And it is the Faith or Doctrine of a Church more especially that I mean by the Religion of it Let a Romanist ride all the stages of his Religion from his uncouth kind of Baptism to his extream Unction through his auricular Confessions and Absolutions through his Penances and Pardons through his Massings and Crossings through all his Devotions and Austerities will all these bring to Heaven if the main fundamentals of Faith be faulty and failing Nay if the main fundamentals of belief be clean contrary to the way of God to Heaven A Scribe or Pharisee in old Jerusalem is as devout in Religion and as strict and severe in outward conversation as is imaginable that you would think sanctity it self were there yet will all this bring to Heaven when the chief principles of his Faith are directly contrary to the way of Salvation while he believes to be justified by his own works and places all in opere operato in a little formal and ceremonial service Like him in the story and on the stage that cried O! Heaven and pointed down to the Earth these pretended for Heaven in their practical Devotions but pointed downward in their Doctrinal principles I shall not insist to illustrate those particulars that I mentioned I suppose they carry their own proof and evidence with them that they are most proper touchstones whereby to try the truth of a Church and Religion And it is our comfort that we can that we do that we desire to bring our Religion to such Tests and touchstones and refuse not but most gladly appeal to the impartial Judge the Word of God to give judgment of it I shall not therefore undertake so needless a task as to go about to prove the truth of our Faith and Religion since so many Protestant pens have so clearly and so abundantly done it far more learned than my Tongue And since I may make such an Appeal to you as the Apostle did to King Agrippa King Agrippa believest thou the Prophets I know thou believest Fathers and Brethren believe you the Truth of our Religion I know you believe it Then I have no more to do but to offer two or three words of humble exhortation and entreaty viz. Prize it Cleave to it Beautifie it I. Prize it for it is the chiefest jewel in all our Cabinet And the wisest Merchant in all your City cannot find out a Pearl of greater price It is the life of our Nation at home and it is the honour of our Nation abroad It is that that makes our Land a Royal Street of the new Jerusalem It is that that must make your City a holy City We see a new London as our Apocalyptick saw a new Jerusalem The buildings stately and magnificent the furniture sumptuous and very splendid the shops rich and bravely furnished the wealth great and very affluent but your Religion the all in all As it was said in old time that Athens was the Greece of Greece and as it may be said at this time that London is the England of England so let your Religion be the London of London It is that by which your City must stand and flourish by which your prosperity must be watered and maintained and the Anâ—ile which kept in safety will keep us in safety II. Keep therefore close to your Religion and leave it not Dread revolting from the true Religion The Apostasie in the Apostles times was the sin unto death in our Apocalypticks first Epistle and last Chapter And there is an Apostasie in our time but too common and to be deplored with tears to a Religion but too like to that to which they then revolted I would therefore that those that are tempted either by the lightness of their own hearts or by the Emissaries of Rome to revolt from their Religion would remember that dreadful saying of the Apostle Heb. X. 26. If we sin wilfully after
blessed for ever So that the great Angel Christ at the giving of the Law was the speaker and all the created Angels his silent Attendants And this Observation might be useful in some points of Divinity that Christ gave the Law as well as he gave the Gospel But Thirdly The Prophets and Ministers in Scripture phrase are usually called Angels Do I need to give instance Eccles. V. 6. Suffer not thy mouth to cause thy flesh to sin neither say before the Angel or Minister at the Temple that it is an error Mal. II. 7. The Priests lips should keep knowledge and they should seek the Law at his mouth for he is the Messenger or Angel of the Lord of Hosts And Chap. III. 1. Behold I send my Angel i. e. my messenger before thy face And to spare more you remember that in Revel I. ult The seven stars are the Angels or Ministers of the seven Churches So that the words before us may be reduced to this sense Ye received the Law by the disposition preaching and explaining of the Prophets and Ministers and have not kept it And to this sense speaks that Heb. II. 2. For if the word spoken by Angels that is Gods messengers the Prophets were stedfast and every transgression and disobedience received a just recompence of reward How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord. That is If the word in the mouth of the Prophets might not be transgressed but there was a just recompence of reward paid to the transgressor much more he must be paid that neglects the Salvation spoken by the Lord Christ. And to the like sense may that be taken in Gal. III. 19. The Law was added because of transgression being ordained disposed of preached by Angels i. e. Prophets and Ministers in the hand of a Mediator And this sense of Angels in the Text agrees very well with the words of Steven a little before Your Fathers persecuted and killed the Prophets the Lords Angels or Messengers and ye have received the Law by such Angels or Ministers but have not kept it For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Angel in the Greek Tongue signifies any messenger among men as frequently as it does the Angels in Heaven And so taking all these constructions together the words do fairly lead us to consider what cause or reason God hath given men to keep his Law and Commandments but men will not keep them Some have written large and excellent Discourses concerning the equity and reasonableness of Christian Religion And how large a discourse might be made upon this particular in our Religion How it is agreeable to all the reason in the World to obey and keep Gods Commandments which he hath given The Socinian requires a natural reason for what is supernatural or else he must not believe it Because it cannot be demonstrated in Logick Philosophy Mathematicks how three should be one and one should be three therefore we must not believe that there are three Persons in the Trinity and but one God But the wiser and more solid discourse would be rather to shew a reason why we are to believe such a thing than to seek a reason why or how such a thing is For there may be a plain reason to believe an article of Faith the reason of which thing reason cannot fathom So it may be but a sawcy wild inquiry what reason God had to give such and such particular commands But it may be a pious and humble inquiry to search what reason we have to keep his Commandments now he hath given them I. And the first reason we meet withal in all regular method and order is because he hath given them therefore we should keep them Ye received the Law by the disposition of Angels therefore ye should have kept it The Command in it self does not only challenge our obedience of it but the very giving of it does also challenge it There is a bond in the giving as well as a bond in the Command it self viz. a bond of love and mercy that would impart his Will and Commands David in Psal. CXLVII ult accounts it an incomparable mercy that Israel had above other Nations That God made his Law known to Jacob and his statutes to Israel And dealt not so with any Nation besides neither had they knowledge of his Law And God himself instituted the Feast of Pentecost at that just time of the year when the Law was given that they might celebrate the Memorial of that great mercy as he had instituted the Feast of the Passover at that just time of the year when they were delivered out of Egypt that they might commemorate the memory of that mercy He would have them to own the giving of the Law an equal mercy with their delivery out of bondage And what was the treasure of the Ark or the precious things that were laid up there The two Tables and Pot of Manna The Pot of Manna that minded them of the merciful and miraculous food wherewithal the Lord fed their bodies and the two Tables which minded them of the divine and heavenly food of their Souls that Man liveth not by bread only but by every word that proceedeth out of the mouth of God That passage is worthy a great deal of meditation Luke XII 47 48. He that knew his Masters will and did it not shall be beaten with many stripes But he that knew it not and committed things worthy of stripes shall be beaten with a few stripes Now whether do you think it better to know our Masters will or not to know it To have God to impart his Commands to us or not to impart them Herein it might seem better not to know his Commands because it we keep them not not knowing them there will follow the fewer stripes but the more if we know them and break them But this weighs the ballance down on the other side that it is impossible to avoid stripes if there be not the knowledge of Gods Commands it is possible to avoid them if there be knowledge More stripes indeed will be added if we keep them not but if we keep them no stripes at all If we should dispute this question whether God shewed more mercy in giving his Law and Commandments or in giving the Gospel and promises This might make some stand about the determination because though the promises are given of an infinite mercy yet there is no possibility of coming up to the attaining of the promises but in the way of the Commandments In the Promises God shews that he would do good to us and save us and in the Commandments he shews that he would have us to do good to our selves and save our selves Say not therefore that it was any severity in God to lay any such binding Commandments upon men acknowledge it mercy that he would make known his Will and Commandments to thee Wouldst thou
therefore very much deceived who think that Absalom let his hair grow out of pride when he did so indeed by reason of a vow at least a feigned vow of Nazarite-ship The Jerusalem Talmudists say very truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Nazir fol. 51. 2. Absalom say they was a perpetual Nazarite Very truly I say in this that they assert he was a Nazarite but of the perpetuity of his vow we will not here dispute See 2 Sam. XV. 7 8. There is in Tacitus a wicked Votary not unlike him Civilis by name of whom thus he speaks e e e e e e Hist. lib. 4. cap. 14. Civilis barbaro Voto post coepta adversus Romanos arma propexum rutilatumque crinem c. Civilis by a barbarous vow after armes taken up against the Romans laid down his long red hair the slaughter of the Legions being at last executed The Jews if they were not bound by the vow of a Nazarite cut their hair very often and however they did it at other times certainly always before a Feast and that in honour of the Feast that was approaching Whence a greater suspicion may here arise that these Corinthians by their long hair professed themselves Nazarites These f f f f f f Moed Katâ—n cap. 3. hal 1. cut their hair in the feast it self He that comes from a Heathen place and he that comes out of prison and the excommunicate person who is loosed from his excommunication The sense of the Tradition is this Those who were detained by some necessity before the Feast that they could not cut their hair might cut it in the Feast it self But if no such necessity hindred they cut their hair before the Feast and commonly on the very Eves of the Feast g g g g g g Piske Tosaph at Moed Katon Art 78. When any man cuts not his hair on the Eves of the Festival day but three days before it appears that he cut not his hair in honour of the Feast We cannot here omit this story h h h h h h Hieros Avodah Zarab fol. 41. 1. A certain Travailer who was a Barbar and an Astrologer saw by his Astrology that the Jews would shed his blood which was to be understood of his Proselytism namely when they circumcised him when a certain Jew therefore came to him to have his hair cut he cut his throat And how many throats did he cut R. Lazar ben Jose saith Eighty R. Jose ben R. Bon saith Three hundred VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Her hair is given her for a Covering THE daughter of Nicodemus being reduced to miserable poverty going to Rabban Jochanan to speak to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Bab. Chetubb fol. 66. 2. vailed her self with her hair and stood before him The poor woman had no other vail therefore she used that which was given her by nature and she used it shall I say as a sign Or as an Instrument and mark of modesty and shamefacedness VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one taketh before other his own supper I. I Wonder the Agapae The love Feasts of which S. Jude speaks vers 12. should among Interpreters receive their exposition hence In those Feasts saith Beza which they call Agapae that they used to take the holy Supper of the Lord appears from 1 Cor. XI Of which thing discourse is had in Tertullians Apologetick Chap. XXXIX and in other writings of the Ancients So he also speaks at Act. II. 42. And upon this place The Apostle saith he passeth to another Head of this Discourse namely the administration of the Lords Supper to which the Love-feasts were joyned c. And upon the following verse The Love-feasts although they had been used a long while in the Church and commendably too the Apostles themselves being the Authors of them yet the Apostle judgeth them to be taken away because of their abuse So also Baronius The use of a most commendable thing persevered as yet in the Church that what Christ had done at his last Supper and had admonished his Disciples to do in remembrance of him that Christians meeting in the Church should sup together and withal should receive the most holy Eucharist Which nevertheless when the Corinthians fulfilled not as they ought Paul doth deservedly reprove He that should deny such charitable Feasts to have been used in the Church together with the Eucharist certainly would contradict all antiquity but whether those Feasts were these Agapae of which the Apostle Jude speaks whether those Feasts had Christ or his Apostles for their Authors and whether these Corinthian Feasts were such if any doubt he doth it not without cause nor doth he without probability believe the contrary Of these Corinthian Feasts here what Sedulius saith Among the Corinthians saith he heretofore as some assert prevailed an ill custom to dishonour the Churches every where by Feasts which they eat before the Lords Oblation Which Supper they began a nights and when the rich came drunk to the Eâ—charist the poor were vexed with hunger But that custom as they report came from the Gentile Superstition as yet among them Mark that I should say From the Jewish Superstition The very same is in Primasius II. If I may with the good leave of Antiquity speak freely that which I think concerning the Agapâ— of which the Apostle Jude speaks take it in a few words Those Agapae we suppose were when strangers were hospitably entertained in each Church and that at the cost of the Church And we are of opinion that this laudable custom was derived from the Synagogues of the Jews l l l l l l Gloss in Bavâ— Bathra f. 3. 2. In the Synagogues they neither eat nor drink c. But there was a place near the Synagogue in which Travellers were wont to sleep and eat Hence that in Pesachin m m m m m m Fol. 101. 1. where it is asked why they consecrate the day which was usual over a cup of wine in the Synagogue And it is answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Travellers also may do their duty who eat and drink and feast in the Synagogue Here the Glosser enquires whether it were lawful to eat and drink in the Synagogues when it is forbid by an open Canon n n n n n n Megil fol. 28. 1. And at length among other things he answereth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chambers which joyned to the Synagogue are called Synagogues also and from thence travellers heard the Consecration There was therefore a certain Hospital either near or joyning to the Synagogue wherein travellers and pilgrims were received and entertained at the common cost of the Synagogue Compare Act. XVIII 7. But now that a custom of so great charity was translated into the Christian Church there are many things which perswade as also that